¶ Here beginneth the Rule of saint Benet.  
 
 
  

Or asmuch as every person ought to know the thing that he is bound to keep or accomplish/ and ignorance of the thing that he is bound to do/ cannot nor may not excuse him/ and for so moche also/ as the reading of the thing that a person is bound to do & execute/ except he understand it/ is to the executing thereof no thing vailliable/ but only thing inutile/ travel in vain/ and time lost. ¶ we therefore Richard by the permission and sufferance of our lord god bishop of winchester/ revolving in our mind/ that certain devout and religious women being/ within our Diocese & under our pastoral charge and cure/ have not only professed them to thobseruance of the Rule of the holy confessor Seinte Benet/ but also be bound to read/ learn/ and understand the same when they be Novices/ & before they be professed/ And also after their profession they should not only in themself keep/ observe/ execute/ and practise the said rule/ but also teach other their sisters the same/ in so much/ that for the same intent/ they daily read/ & cause to be red some part of the said Rule by one of the said sister's/ amongs themself/ aswell in their Chapter house after the redinge of the martyrologue/ as some time in their Fraitur/ in time of refections and collacions/ all the which redingꝭ is always done in the latin tongue/ whereof they have no knowledge nor understanding/ but be utterly ignorant of the same/ whereby they do not only lose their time/ but also run into the evident danger & peril of the perdition of their souls. we the said bishop knowing and considering the premises/ and remembering/ that we may not without like peril of our soul: suffer the said religious women: of whose souls we have the cure: to continue in their said blindness/ and ignorance of the said Rule/ to the knowledge and observance whereof: they be professed/ & specially to th'intent/ that the young Novices may first know and understand the said Rule/ before they profess them to it/ So that none of them shall mow afterward probably say/ that she wist not what she professed/ as we know by experience/ that sum of them have said in time passed. For these causes/ and specially at th'instant request of our right dear and well-beloved daughters in our lord Ihu/ Thabbasses of the monasteries of Rumsay/ wharwel/ saint Maries within the city of winchester/ and the prioress of wintnay: our right religious diocesans/ we have translated: the said rule into our mothers tongue/ common/ plain/ round english/ easy/ and ready to be understand by the said devout religious women/ And by cause we would not/ that there should be any lack amongst them of the books of this said translation/ we have therefore/ above and beside certain books thereof/ which we have yeven to the said monasteries: caused it to be imprinted by our well-beloved Richard Pynson of London printer. The xxii day of the month of january. The year of our Lord. M. CCCCC.xvi. And the viii year of the Reign of our sovereign lord king Henry the viii and of our translation the xvi.  
¶ The rule of saint Benet.   


¶ In the name of the trinity/ Here ensueth the prologue of the rule of the black monkis & minchins/ made by the most religious father saint Benet/ which in the beginning of the said prologue saith thus.  
 
Fear and mark well my children/ the precepts and commandments of our father & master/ & diligently apply & incline the inward spiritual ears of your hearts/ and gladly perceive and admit the fruitful admonitions of your good & loving father/ And effectually accomplish and fulfil the same/ so that by the labour and virtue of obedience: ye may return and come again to all mighty god/ from whom ye were departed: & dissevered through Idleness/ vice/ and disobedience. ¶ Unto you all therefore/ my words be now directed and spoken/ what so ever ye be: that will forsake and renounce your own wills/ sensualytes/ and pleasures/ and take upon you the mighty and noble spiritual armure of obedience/ to do service to that noble and very true king/ almighty god jesus christ. ¶ And first what so ever good purpose or work ye begin to take upon you/ ye shall before ye begin it/ ask and moste instantly desire the good lord to perform/ and make perfeyte your said purpose or work/ that he which hath vowchedsafe to accept us/ as in the number of his chosen children/ be not at any season moved/ displeased/ or grieved/ through our evil offences & misdeeds. ¶ For at all seasones/ we aught for the great goodness that he hath showed unto us/ so to bow & obey unto him/ less that he as a displeased father: for our demerits/ not only disinheryte us as his unkind children/ but also as a fearful lord & master? provoked by our evil deeds/ condemn us as froward and unkind servants to perpetual pains/ because we died not our diligence to follow him to everlasting glory. ¶ Therefore now at the last/ let her arise holy scripture exciting us with these words/ Time is now that we arise from sleep/ & that we open our yes: to the clear light of almighty god/ so that we may perceive & here with attentive ears/ what daily is commanded us by the word of god saying thus. ¶ If ye this day have hard the word of almighty god/ be ye not hard nor stobborne/ nor stop not the ears of your heart. And also he saith again/ He that hath ears to here: let him here what the holy ghost saith to all christian people/ But what saith he? come ye my children and hear me/ I shall teach you to dread god/ Renne ye and be diligent: whiles the light of life is a monges you/ less the darkness of death catch you/ Also all mighty god/ seeing his faithful people & obedient servants & workmen: amongs the multitude of his people/ not only crieth after the manner a foresaid/ but also he saith & demandeth in this wise/ what man is he that will have everlasting life/ and desireth to see good days? And if thou hearing these words will answer & say/ I am he. almighty god than saith to the again. If thou will have true & everlasting life: with draw & keep thy tongue from all evil/ and suffer no fraud ne dissayte pass through thy lips/ turn the from all evil/ & do that is good/ seek out & pursue peace/ & follow the same. And when ye do after this manner saith almighty god/ then shall mine yes be open & fixed upon you/ & mine ears alway ready to your prayers & petitions/ & before ye shall call upon me I shall prevent you/ & shall say/ low here I am/ ready to your desires. ¶ O dear sisters (saith saint Benet) what thing may be to us sweeter than this voice of our saviour? in the manner a foresaid/ calling us to him. Be hold sisters (saith saint Benet) Sith almighty god of his own kindness/ pity/ & mere motion/ before we ask it: showeth to us the way of life/ let us therefore array/ & exercise ourself in the faith/ and in the observance of good works/ & let us take upon us: the journey of almighty god/ following the law & leading of his gospel/ that we may deserve to see him in his kingdom of heaven/ which hath thus called us to him by his grace. In which kyngdomm/ if we intend to have a resting place/ we must diligently inforse and endeavour ourself to labour in good works/ without the which the said resting place & kingdom/ can not be attaygned. ¶ But then ask we all mighty god with the prophet saying thus. good lord who shall dwell in thy heavenly kingdom and place/ or who shall make his resting place in thy holy mount of heaven? After this interrogation. Dear sisters (saith saint Benet) let us here our lord answering: and shewing to us the right way to his heavenly mansion. ¶ He (almighty god saith) shall dwell in my heavenly house/ that liveth without spot of sin and doth rightful works. He that thinks truly in his heart/ and worketh no desseyte with his tongue/ he that hath done none evil to his neighbour: nor enterprised none obprobriose sclaunderose/ nor shameful thing to the hurt of his neighbour. He that despiseth & putteth out of his heart. our mortal foo the cursed find/ and hath utterly brought him to nought/ with all his suggestions temptations/ and enticings/ & hath broken & resisted them at the first monition of them/ and steadfastly holden his inward thoughts unto christ. they that dread god & extol not themself/ ne be proud of their good religiose deeds/ but supposing and thinking verily the goodness which is in them/ not to be of themself/ but of the gift of god: do laud/ and magnify god for his graciose operation in them/ saying with the prophet thus. Not to us good lord/ not to us/ but to thy holy name give thou praise & glory/ as th'apostle Paul which did not impute any part of his preaching & teaching to himself/ but said. By the grace of god & not of myself/ I am as I am. & again he saith. He that joyeth or seeketh any laud or glory/ let him joy in god/ & give laud & glory to him. whereof our lord speaketh thus in his gospel/ who so heareth these my words/ & doth the same in deed: I shall liken him to a wise man that hath bulded his house upon a rock. there came bitter storms/ both waters & wyndꝭ/ & braced into the house/ & yet it fell not down/ why? for it was buelded upon a steadfast stone. ¶ Our lord which did accomplish & perform all these points and conditions in his own person/ looketh daily that we shall make good/ and by our works satisfy and conform us to these his holy monitions/ And therefore the days of this present life be prolongued unto us and prorogued as a day of treuxe/ for the amending of our shrewd deeds/ the apostle saying thus. Can thou not tell man/ that the longanimite/ patience and long sufferance of almighty god/ is to induce and excite the to repentance penance and reformation? For our lord saith of his great mercy and pity/ I will not the death of a sinner/ but I desire that he be converted and amended/ and live. ¶ Now dear sisters (saith saint Benet) when we asked our saviour of the dwellers and inhabitants of his holy and heavenly mansion/ we hard by and by/ his precepts how we might attaygne to it/ & to deserve to dwell in it. And if we do the office of true inhabitantis/ we shall be inheritors of the kingdom of heaven/ Therefore dear sisters (sayith saint Benet) ye must make ready your hearts/ and your bodies to obey the precepts and commandments of our rule/ by virtue of obedience/ And where through the fragility of nature/ and the infirmity of ourself we be insufficient and unable so to do/ we shall beseech all mighty god that his grace may be to us/ aid & succour in that behalf/ And if we will eschew the pains of hell/ & come to everlasting life/ let us then whiles we have time and leisure: and whiles we in this our mortal body live: and may fulfil by the light of this present life/ all these foresaid precepts: diligently ren and labour. & so good works do now/ that they may profit us in time to come. ¶ wherefore (saith saint Benet) we must now orden a school of the service of almighty god/ that is to say this present rule/ in the which ordinance (saith saint Benet) we trust to put nothing that hard is/ sharp/ or grievous/ Albeit/ if any manner of thing for any reasonable cause/ pass by our said school & ordinance for the redressing of defaults and for the conservation of charity/ the which thou shalt think rigorous or straiete/ thou shalt not therefore be suddenly afraid/ and for fere at a chop flee and forsake the way of everlasting life/ seeing that it cannot be entered: but with a hard & a straight beginning/ For in process of time/ & by continuance of good conversation/ the way of the commandments of almighty god/ is by thexcellent sweetness of his love/ & with glad heart/ easily & joyfully walked/ And so this school of saint Benet/ is ordained to th'intent that we never departing from christis instructions & preceptis/ but alway preserving in his doctrine in monasteries: till death come upon us/ through patience and tribulations/ bear so in us part of his passion/ that finally we may deserve to be citizens of his kingdom of heaven.    

¶ Here beginneth the rule of our holy father saint Benet.  

¶ The first chapter treateth of four manner of monks.  
IT is manifest: that there be four diverse kyndis or sects of monks. ¶ The first is of Cenobitis/ that is to say of monasterial persons/ serving god together or in congregation/ in monasteriss/ under one rule: & one abbot or oon priour/ And of this sect or kind be mynchins serving together in monasterꝭ under oon rule/ and oon abbess or oon prioress. ¶ The second manner or sect is/ of Anachoritꝭ & Eremitꝭ that is to say/ of them which not as soon as they have take religion upon them/ but by long continuance & proof in monasteries/ have learned/ and had experience through the comfort of other/ to fight against the suggestions & temptations of the devil/ And so well they be armed and instructed by the good counsel of other/ that they may surely take upon them/ and be able to fight sole and solitarily: through the help of all mighty god/ without the comfort of other: against the temptations of the fesche/ & against all oder evil thoughts. ¶ The iii kind/ manner/ or sect/ is of Sarabites/ a sect detestable: which live not under obedience of any superior/ ne under any Rule that is good & approved/ nor be tried in monasterꝭ: as gold is by the furnace/ but be more like unto led/ supple & pliable to all vicis/ And feigning themself to be religiose/ under the simulate habit/ & tonsure of religiose men/ be in all their deeds: vain/ idle/ and worldly/ which by ii together/ or iii togedder/ or else by one alone/ lead their lives: without head or superior/ nor in abbeys or monasteriss/ but where they lust/ following their own appetites and desires/ and taking for their law & rule. For what so ever they conject/ or choice after their own myndis to be good/ that they call holy. & what is not agreeable to their appetitis/ be it never so good in deed/ they say it is not lawful. ¶ The four kind or sect is of those that be vagabonds/ that ren from province to province/ from Cell to cell/ abiding not in son place passing iii or four days/ ever wandering/ and never stable/ giving themself to gluttony & other lusts of the flesh/ and in all their deeds be worse than the Sarabitis. Of whose most wretched conversation: better it is not to meddle then to speak of them. wherefore (saith saint Benet) omitting and overpassing them/ let us through the help & succurre of all mighty god/ intend to set an ordinance and to make a Rule/ concerning those monasterial and religiose persons/ of whom we spoke of first/ that is to say of the Cenobitis.   

¶ The second chapter treateth of what qualites an Abbess ought to be.  
AN abbess that may be able & worthy to take upon her the Rule & governance of a monastery or congregation/ must all weigh call to her remembrance & consider the name of the dignity that she is called by/ and labour effectually that her deeds be according to her name/ and in nothing contrary to the dignity that she is called to/ for she occupieth the place of almighty god: in the monastery/ in so much as she is named after him/ th'apostle saying thus. ye have received the holy ghost: by whom ye be made the children of god/ in whom we cry all together to almighty god/ & call him Abba pat/ that is to say father/ of the which name all abbots & abbasses take their names: th'abbot to be to his covent a father/ & th'abbess a mother/ And therefore the abbess shall nothing ordain/ teach/ ne command (as god forbid she should) contrary to the commandments of all mighty god/ whose room & authority she hath & occupieth/ but her commandments & doctrines must be in such wise ordered & uttered: that they may take place/ and effectually work in the minds of her sisters & disciples/ like unto the swernes and savour of the ryghtuisnes of all mighty god. ¶ th'abbess must always have in her mind/ that of her doctrine & of the obedience of her sisters & disciples/ & of either of them together/ that is to say aswell of her doctrine as of their obedience: there shallbe a straight examination & trial made in the fearful day of the last judgement. ¶ th'abbess must know also/ that what so ever damage/ incommodity/ lack of fruit or utility/ our lord findith in his sheep: that is to say in the covent/ it shallbe laid & imputed to the charge/ blame/ & default of the shepherd/ that is to say of th'abbess/ Albeit she may thereof discharge & acquit herself by this mean & by none other/ that is to say/ if so be that she have done her diligence to the trowblouse & obstinate flock/ & that with all her labour she hath endeavoured herself to the amendment of their evil deeds: than may she well for her discharge & acq●tall at the day of doom/ say to almighty god with the prophet I have not hid ne kept within my breast thy justice nor rightuisnes I have showed & declared to them thy truth: I have declared thy wholesome communadementes/ and they despising them: have set my words & doctrine at nought. and then in conclusion/ everlasting death shallbe their reward and punishment/ worthy and conveninet to such an obstinate and disobedient flock: not considering nor regarding their duty as they ought to have done. ¶ Therefore when so ever any oon takithe upon her the name of an Abbess/ she must Rule and govern her disciples by two manner of doctrines/ that is to say/ she must show unto them good and holy things by her words and doctrine/ and more largely by example of her deeds/ so that to them which have capacity of wit to understand/ she must teach and declare the commandments of almighty god in words and doctrines/ and to other that be dullards/ hard witted/ & more simple of understanding/ she must more openly and largely show and teach the commandments of almighty god by her own dedis/ For all those things which she forbiddeth her disciples by her words/ she must by her own deeds show/ that they ought not to be done/ less that she preaching and teaching other: be found reprovable in herself and less that god for such her sins and offences: say unto her in this wise. why dost thou teach my ryghtuisnes/ and why takes thou upon the to utter the words of my laws and testament through thy mouth. Thou haste by thy dedis hated my doctrine: and cast far from thee: my words and commandments. And thou Abbess which haste espied a little mote in the eye of thy sister: haste not seen a great block in thine own eye. ¶ The Abbess shall neither put nor make any difference between person and person in the monastery/ neither she shall bear more love to one then to another/ Except only to such/ as she findeth better than other in good deeds/ in the observance of the Religion/ in the service of god/ & in lowly obedience. She that came of higher or noble lineage or of a fire kindred: shall not be preferred in order of standing: or unto office/ before another of lower birth or of a bond stock/ except there be some other reasonable cause than their birth/ as excellence in any manner of virtue and learning requiring it/ and if any such cause reasonable be/ then the abbess according to their merits & aptness may favour/ dispose order/ & prefer/ in standing or other wise/ as she shall think right to require/ notwithstanding there diversity and condition of birth or any such other thing/ or ellis let them keep their place and order. For be she bond/ be she free/ be she of noble/ or ignoble blood/ and lineage/ all be one in our lord Ihu chiste/ and under oon lord doth bear equal borden of service. For god taketh no consideration ne regard to the person/ but to the vertuose works and merits. And maketh only difference betwix those persons that he findeth more obedient and better than other in good werkis. Therefore the love & favour of thabbsse must be indifferent and equal unto all her sisters/ And also one discipline and correction must she give unto them all after their offences/ desertis/ & demerits in her doctrine/ she must keep the manner & form of th'apostle where he saith/ blame them/ exhort them/ & rebuke them/ that is to say/ be it time of correction or of praise & commendation/ she must ever meddle with terrors blandishementes/ & with sharpness/ sweetness/ she must show the sharp mind and authority of a mistress/ and the loving afection and tenderness of a mother/ that is to say/ she must sharply blame and rowghly rebuke wilful unruly rude and comborous persons/ and such as be obedient/ meek/ patient/ & soft persons/ she must in loving manner exhort and desire them to increase daily more and more in their vertuisnes/ fro good to better. And such as be very negligent obstinate & rebelliose/ we will & command that the abbess not only sharply rebuke them/ but also effectually punish & correct them. ¶ Also the abbess may not disimyll/ cloak/ ne hide the faults or offences of them that doth a miss/ but as soon as the faults begin to spring/ she shall to the uttermost of her power/ pluck them up hard by the roots/ having always in mind the ioperdye of Hely the priest and minister of god in Silo/ which for the negligent correction of his children/ by the stroke of god fell and broke his neck? And such persons as be of more honesty better capacity and understanding/ she shall warn & correct oons or twice by words of mouth but such as be yeven to vices and be hard hearted/ proud/ and disobedient/ she shall punish at the first offence either with rod/ or with other chastisement of the body/ after her discretion/ according to that: that is written/ a fool can never be amended nor corrected by words. And again punysche thy son with a rod/ and thou shalt deliver his soul from everlasting death/ the abbess must allwey remember both her own frail nature/ and also consider the name of a mother that she is called by/ and right well know/ that to whom a greater charge is committed of him or her/ so much the more fruit is demanded and required. ¶ She must understand also how hard/ and labourose a thing she hath undertake/ that is to say to govern souls/ and to be have herself commodiousely in her cures/ according to the diversity of manners & conditions of a multitude of persons/ for some she must conquer with fair words/ some with rebukꝭ/ some with good reasons and exhortacons/ yea. and aftur the behaviour and capacity of every person/ she must so shape and conform herself to them all/ and ever/ oon of them/ that not only she shall not suffer any damage or appeyringe of her flock committed unto her/ but she shall so order her/ that she may have cause greatly to rejoice for th'increase of the numbered & goodness of her said flock ¶ And before all things she must be well aware that she do not dissimull or little regard the wealth of souls/ committed unto her/ setting more her mind upon things terrestial and transitory/ as works temporal and wordly matires/ but she must alway remember/ that she hath take upon her the governance of christian souls/ of the whichesht shall give accomptis. And so th'intent that she by the pretence of the poverty and necessity of the monastery/ shall not have any ●appat●●t o● probable came to ●e busy and solicit abouts worldly goods/ taking the loss heed to the spirituell & god●●●y souls/ let her remember that it is wrettyn. first fe●e ye with all your force & diligence/ to poursue the kingdom of god/ and his justice by ryghtwose service/ works/ and doing to god/ and all things necessary shallbe provided for you/ by almighty god/ without your great labour and study/ and nothing shall you lack. And again he saith/ nothing is lacking to them that dread and serve god. ¶ The abbess must know well also that she/ that hath take upon her to guide souls/ must be all weigh ready to give and make accounts of them. And how so ever great the numbered of the sisters under her cure be/ let her know for certain/ that at the day of judgement/ she shall answer for the soul of every oon of them/ and for her own also/ and thus the abbess ever having before her yes/ and continually fearing the straight examination of the master shepherd/ touching his flock of sheep committed to her charge/ when she is so wait & fearful of the accomptis & reckoning that she must make for other/ she cannot but diligently & warily/ remember her own self. And whiles through her good exhortations & monitions/ she ministereth succour and amendiment to other/ she cannot be but thereby amendid herself.   

¶ The iii chapter treateth/ how and when the abbess shall ask counsel of her sisters.  
AS often as any matters of great weight and substance be to be treated and spoke of/ in the monastery/ the abbess must call the hole covent/ into the chapter house/ or into some other place convenient/ and there must she herself declare unto them/ what the matter is that is to be treated of/ & when she hath herd the mind & council of every oon of her sisters/ she shall then take deliberation and counsel with hirsealfe/ and what thing she judgeth more profitable to be done: that shall she do. And for this cause we have commanded (saith saint benet) that all be called to counsel/ For often times to the young person god giveth revelation what thing is best to be done/ ¶ And the sisters shall so behave them in giving their counsel with all lowliness and humility/ that they presume not obstinately and proudly to defend their own opinion/ or mayntaigne that thing/ which after their mind they thought best/ but rather let it hang: and remaygne in the arbytriment and judgement of the abbess/ so that what so ever she think best to be done/ all they therein do obey unto her. ¶ But as it is convenient for a disciple to obey her mastresse/ even so it doth become the mastresse to dispose all thing wisely & ryghtuysly. And therefore in every thing as well the abbess as the covent/ indifferently aught to follow their mastresse/ that is to say their rule/ which is their very mastresse/ neytherony one of them/ ne the abbess nor other/ shall foolish hardy nor without great consideration or weighty cause serve from it/ but firmly & fastly hold them there to. ¶ Noon in the monastrey shall follow their own will/ neither any shall presume frowardly to strive with the abbess either within the monastery or without/ and if any oon presume so to do/ let her be put to regular discipline & correction accordingly/ And yet the abbess shall in all her works/ judgements & governances/ have before her yes the dread of god/ and ever regard the observants & statutes of her rule/ being well assured & in no wise dobting/ that of all her judgements she shall give an accounts before the most equal judge all mighty god. But if there be to be done any matters to wchinge a smaller substance/ concerning the wealth & profit of the monastery/ the abbess shall then counsel only with the head officers/ and such seniors: as hath been of long continuance and experience in the monastery according as it written. Do all thing with council/ and than thou shalt-not afterward repent nor be sorry of thy deed.   

¶ The four chapter treateth of the instruments of good works  
LIke as all worldly artificers have material instruments apt for the accomplishment of their worldly works/ in like wise there be instruments spirituell/ for the craft of religiose living/ by the which religiose persons/ both in this present life/ may honestly & after the pleasure of god be derected/ composed/ & ordered/ & also after the same life/ they may blessedly reign with christ in heaven.  
¶ The first of these instruments is/ that ye love your lord god with all your heart/ that is to say/ applying all your thoughts only to him/ and with all your mind/ that is to say applying all your studies/ wits and dilectations only to him/ & with all your might/ that is to say applying all your body's strength and powars only to his service.  
¶ The second is that ye love your neighbour as yourself/ whereby it appeareth that ye shall after god/ love yourself/ and than your neighbour as yourself.  
¶ The iii is that ye sle no person/ that is to say/ bodily nor ghostly with hand nor tongue/ And specially thou shalt not slay thine own soul by any deadly sin.  
¶ The four is that ye break not your chastity/ that is to say/ that ye do no manner of adultery/ fornication/ incontinency nor any other sin or uncleanness of the flesh/ & in like wise ye shall do no spiritual fornication/ that is to say/ ye shall worchip no false godis nor love inordinately yourself nor any other earthly creature.  
¶ The .v. is that ye do no theft/ that is to say/ ye shall not take nor use the goods of an other frauduletly/ nor without the owners will licence or assent/ nor that ye religiose sisters take/ receive/ or keep any thing/ without the certain knowledge & special grant or licence of the abbess. In like wise ye shall not withdraw any service that ye own only to god/ and do it to the devil. and if ye do/ ye do theft.  
¶ The vi is that ye covet not/ that is to say/ that ye neither covet/ whysshe/ nor desire any person where with to do carnally any sin/ nor covet any man's god fraudulently/ nor assent to any such desire of the flesh or goods/ nor yet inordinately desire authority or honour.  
¶ The vii is that ye shall not bear ne say any false witness whereby it is also prohibit making of leasings/ or false or wrongful tales/ and breaking of any promise or vow.  
¶ The viii is ye shall of your humility do reverence to all people wherein is implied that ye shall think & adiuge every person better than yourself.  
¶ The ix is ye shall not do to another/ that ye would not should be done to yourself.  
¶ The ten is that ye shall for sake yourself: that is to say your lust/ pleasure/ will/ sensualite/ & concupiscence to th'intent ye may in all your thowghtes/ words/ & werkis/ follow christ & serve him.  
¶ The xi is that ye shall chastise your body/ that is to say/ with reasonable abstinence watch prayer & discipline.  
¶ The xii is that ye love not delicate pleasuris/ that is to say/ that ye delight not in delicate & pleasant meats & drinks/ sights or any other things of the world/ nor any such delectations follow nor the love.  
¶ The xiii is that ye inwardly love/ fastings/ abstinence/ temperans/ and soberness.  
¶ The xiiii is that ye refresh power people/ that is to say/ ye shall succour them after your powar/ with clothing lodging/ meet/ drink/ counsel/ comfort/ and visitation. And all be it that these & the other works of charity that follow cannot be actually performed in religiose persons/ except in such a person as hath th'office of thosteler or ospitiler/ yet every other religiose person may do it in good will/ mind/ intent/ counsel/ and comforth giving to them that may do it/ and in forberinge somewhat of their meet and drink/ to th'intent the poor people may the more largely have part thereof/ They may also refresh/ visit/ comfort/ bury/ & help their own sisters.  
¶ The xu is that ye cloth the naked.  
¶ The xvi is that ye visit the seek.  
¶ The xvii is that ye bury the deed.  
¶ The xviii is that ye succour them that be in tribulation & adversity.  
¶ The xix is that ye comfort them that be full of thought or sorrow.  
¶ The twenty is that ye meddle not nor talk/ speak/ nor common/ in word/ work/ or deed of any worldly matters or business/ but them utterly & extremely refuse and renounce so that in all your affections ye be utterly alienate from the world.  
¶ The xxi is that in your living ye prefer nothing above the love of christ.  
¶ The xxii is that ye be never thurghly nor long angry/ & if it fortune you to be angry/ that than ye execute not your ire or anger/ nor to do that thing that your ire moveth you to.  
¶ The xxiii is that ye bear no malice long in your mind/ thinking in time to wreak your anger/ or to avenge you.  
¶ The xxiiii is that ye think not nor keep any dissayte/ or fraud in your heart.  
¶ The xxv is that ye use no simulation/ nor dssimulation/ ne give no judas kiss/ but when ye make any praxe or lovedaye/ or else reconcile yourself with any person/ that than ye do it as well & truly in your heart and deed/ as in word/ and outward counttenance.  
¶ The xxvi is that ye keep you always within the boundꝭ of charity/ & never to forsake or be without love and charity.  
¶ The xxvii is that ye swear not at all/ nor in any manner of wise/ and that for dread of falling into piury or into customable swearing.  
¶ The xxviii is that when ye speak/ ye speak the truth alway both with heart and mouth.  
¶ The xxix is that for oon evil torn ye/ do not another.  
¶ The xxx is that ye do no wrong/ and if any be done to you/ that ye suffer and take it patiently.  
¶ The xxxi is that ye love your enemies/ that is to say that ye show humility to your enemies for god's sake/ both by your prayers and also by relieving them in their necessities/ consyderinge that christ both loved you & by his death redemid you when ye were his enemies/ and indifferently hath prepared for your enemies everlasting bliss as he hath do for you.  
¶ The xxxii is that ye curse not/ nor say evil of them that curse or say evil of you but rather bliss them and say well of them that curse or say evil of you.  
¶ The xxxiii is that ye suffer and take in worth/ all adversities/ troubles/ and persecutions done to you for justice/ or for your good living or well doing.  
¶ The xxxiiii is that ye be not Proud neither in your mind nor heart/ beer not yourself above another/ nor disspise noon other/ nor be not opinative.  
¶ The xxxv is that ye give you not much to drinking of wine nor ale/ nor none other drink.  
¶ The xxxvi is that ye be not a glotten nor eat moche nor often/ hastily nor gladly.  
¶ The xxxvii is that ye be not sleepy and sluggish nor much yeven to sleep.  
¶ The xxxviii is that ye be not slewthfull/ heavy/ or slow to do your office or duty.  
¶ The xxxix is that ye be not trowblous/ busy quarelynge/ or grudging.  
¶ The xl is that ye be no detractor/ bakbyter ne slanderer nor revylor of any person.  
¶ The xli is that ye put your full trust & all your hope only in god.  
¶ The xlii is that what so ever goodness or virtue ye think to be in you that ye repute and know well that it cometh only of god and not of yourself/ ne of your merits nor deserving.  
¶ The xliii is that what so ever evil is in you/ ye know for certain that it cometh of yourself/ & is done of your self/ and so take and repute it.  
¶ The xliiii is that ye always dread the day of judgement of god.  
¶ The xlv is that ye fear the pains of hell.  
¶ The xlvi is that ye long for everlasting life with all your mind & inward desire.  
¶ The xlvii is that ye allweyes suspect death/ & have it daily in remembrance as though it were present and continually before your yes.  
¶ The xlviii is that ye be well aware every hour what deeds ye do in this present life/ that at no time ye fall or offend recklessly or negligently by deed/ word/ or thought/ but that you ever pmmeditate/ and discuss before/ what ye shall do/ say/ or intend.  
¶ The xlix is that ye know for certain that all mighty god all ways/ And continually over looketh seeth & heareth you/ your works/ words/ and thoughts/ in every place and tyme.  
¶ The l is that ye by & by put a way all evil thought as so ne as they come to your mind/ by fixing your thought & remembrances fast upon christ & his passion meritis & benifitꝭ.  
¶ The li is that ye disclose your thoughts & encumbrances of your mind to some wholesome and agyed ghostly father.  
¶ The lii is that ye keep and refrain your mouth from all evil and shrewd speech and communication.  
¶ The liii is that ye love not to use many words nor moche speech.  
¶ The liiii is that ye speak not nor use no words that be inutile vain trifelinge idle or provoking laughter.  
¶ The lu is that ye love not much laughter or loud or sudden laughter.  
¶ The lvi is that ye here with merry heart & glad mind holy doctrines/ sermons/ exhortations/ lecturꝭ & scriptures.  
¶ The lvii is that ye give yourself diligently often and instantly unto prayer.  
¶ The lviii is that ye knowledge and confess daily in your prayer unto god all your sins & evil deeds of time passed/ with weeping tears or at the leeste/ with morning/ sobbing and sorrowing for the doing of them/ & from thence forth to keep you fro the same sins and evil deeds.  
¶ The lix is that ye fulfil not the desyrs and concupiscences of the flesh and that ye hate your own will.  
¶ The lx is that ye obey in all things the commandments of your abbess/ all though she (which god for bed) do other wise herself/ having in mind these words of all mighty god/ what so ever they command you to do/ do ye/ but do not as they do/ that is to say/ when they do amiss.  
¶ The lxi is that ye h●ad 〈◊〉 will/ nor desire to 〈◊〉 or called holy before ye so be/ but that ye first endeavour you to be holy/ where through ye may deserve to be called holy.  
¶ The lxii is that ye fulfil daily in your works and deeds the commandment of god.  
¶ The lxiii is that ye fervently love the virtue of chastity.  
¶ The lxiiii is that ye hate no person  
¶ The .lxv. is that ye have no suspection/ rancour/ malice/ ne envy in you.  
¶ The lxvi is that ye love no strifes ne debates neither in deeds nor words.  
¶ The lxvii is that ye eschew pride and boasting and all that may be thoccasion of them.  
¶ The lxviii is that ye have in reverence your seniors & elders.  
¶ The lxix is that ye love your yongres in the love of christ that is to say as norisshing them as faders & moders in pity/ in erudition: by doctrine/ In example of holiness/ by dreading them when they be out of the way/ and in plenteousness of consolation by comforting them when they be feeble.  
¶ The lxx is that ye pray for your enemies/ that is to say/ for their reformation and salvation.  
¶ The lxxi is if any wroth/ debate/ or variance be amongst any of you/ that than ye be reconciled and return to unite & peace before the son going down.  
¶ The lxxii is that ye never despair of the mercy of all mighty god.  
¶ Loo dear sisters (saith saint Benet) these be the instrumen rules/ doctrines/ and instructions of spiritual craft and occupation/ which if they be continually fulfilled by you both by day and by night/ and offered before god/ and by him recognized in the last day of judgement: ye shall be recompensed of all mighty god/ with the reward that he hath promised/ which never bodily eye hath seen never ere hath hard/ ne heart of man can think/ which things all mighty god hath prepared and made ready for them that love him. The shop the house of office/ & working place wherein ye shallbe with the said Instruments diligently work execute do and bring a bout all these rules doctrines and instructions/ is the cloister of the monastery and the stableness and steadfastness of religiose conversation in the covent and congregation.   

¶ Here followeth the .v. chapter which treateth of th'obedience of Minchins.  
THe chief and principal degree of humility is Obedience without tarrying or delay making. This virtue agreeth well and becometh those virgin's/ and to them doth eapꝑteygne/ which in their love prefer no thing/ before the love of all mighty god/ or to whom no thing is so dear as christ. For either of the holy religion which they have professed/ or for fere of the bitter pains of Hell/ or else for joy of everlasting life/ as soon as any thing is them commanded by their superior to be done/ even as it were commanded by god/ they cannot nor may not make nor suffer any delay in the performing or executing thereof/ but incontinent & forthwith do it/ even as it were commanded of god/ of which obedient persons all mighty god saith thus/ as soon as she heard me: she obeyed my commandment. And again he saith to them that be teachers of his laws/ who so ever heareth you: heareth me/ Therefore all those persons that forsake all that theyers is/ renouncing their own wills/ and giving up anon their business/ leaving that thing unperfited and unfinished that they had in hand/ do follow the commandments of their superior in deeds/ by and by and forthwith/ and as in one instant both those two things/ that is to say the commandment of the masters/ and the perfit deeds of the disciple/ be accomplished together swiftly through the dread of god: of such as hath a zeal and inward desire to go to everlasting life/ for the which zeal and desire/ they take upon them a narrow passage/ whereof (god saith) It is a narrow and a straight way that leedith unto everlasting life. that is to say not living after their own will/ ne being obedient to their own desires and unleeful pleasures/ but continuing their life under the judgement and power of another/ living in monasteries: have a full desire that an abbess or prioress/ have the pre-eminence and rule over them/ all such persons doubtless follow the sentence of all mighty god/ wherein he saith I am not come to accomplish mine own will/ but his which hath sent me. But this sealfe same obedience shall then be acceptable unto god and pleasant unto other/ when that thing which is commanded is effectuosly brought to end/ not fearfully/ slowly/ or faintly/ ne with grudge or denying nor arguing nor reasoning it/ for obedience which is showed unto superiors in religion/ is showed unto god/ he saith himsealfe as it is above said/ who so heareth you heareth me. ¶ Moreover the disciple must be obedient with a good & free will/ for god loveth him that giveth a thing with a cheerful and a merry heart/ for if so be that a disciple be obedient with an evil will/ though she grudgeth not in words/ yet if she grudge inwardly in her heart/ notwithstanding it/ she fulfil the commandment that is given unto her/ yet is it not acceptable unto god/ which beholdeth and considereth the stomach/ the heart/ and mind of the grudger. And for such a thing though she do it/ she purchasyth no grace nor thank/ but rather she rennith in danger and pain of such grudgers without she make amendis therefore.   

¶ The vi chapter treateth of silence and soberness in words.  
LEt us do as the prophet saith/ I have advised and purposed with my sealfe to take heed of my ways/ that I offend not with my tongue/ I have put a ward & keeping upon my mouth/ I have holden my peace/ I have meeked my sealfe/ and I have ceased and forborn from time to declare/ that thing that hath been good. ¶ Here in showeth the prophet that a man must some time cease of good communication to show the virtue of silence and soberness in words/ moche more he ought to cease of evil communication/ for fere of punishment for his offences. ¶ Therefore unto disciples all though they be perfect/ we will (saith saint Benet) that seldom licence be granted to speak/ though it be in good/ holy & edifying communication/ for love of the gravity and virtue that is in usage of few words. For it is written. in many words it is hard to a void sin. And also in another place it is written/ death and life hangeth in the power of the tongue. For it becometh a mastresse to speak and teach/ And a disciple to keep silence and here/ therefore if any things be to be inquired/ let the inquisition be made of the superior with all meekness of spirit & body and with good reverence. ¶ Scoffis and Idle words or exciting laughter in all places for ever we forbid and damn (saith saint Benet) And we will not that a disciple at any season be suffered to open her mouth to such light speech or communication.   

¶ The vii chapter treateth of humility.  
Dear sisters (saith saint Benet) holy scripture crieth unto us with these words. Every person that exalteth himself shallbe humiliate/ and brought under/ And be that meeketh and humbleth himself: shallbe exalted and brought up. In this saying holy scripture showeth unto us that every manner of a man's own exaltation or extollence is a kind and spice of pride/ of the which thing the prophet showeth himself to beware: saying. Good lord my heart is not exalted/ nor my countenans is not high/ proud/ nor stately. Nether I have rejoiced nor be proud of any great art/ speech/ or virtue/ nor I have desired for any marvels to be known to the people. Nor I have any thing sought above my might. But what good lord/ if I have not meekly behaved me/ but exalted my mind by pride/ vain glory/ or presumption/ then let my punishment be like unto the punishment of a looking child the which is waned & denied his mothers breast/ and than doth ꝑishe/ wherefore good sisters (saith saint Benet) if our mind be to attaygne to the perfection of high humility/ if we will swiftly come to that heavenly exaltation/ to the which men do ascend by the virtue of humility in this present life/ that same ladder must be reared and lift up with our deeds ascending/ which appeared to jacob in a vision/ by the which ladder angels were showed unto him descending and ascending. All which descension and ascension/ without doubt is noon notherwise to be taken ne understand/ but that men by exalting themself/ do descend & by humling themself they do alcende. The ladder to reared is our present life in this world/ the which through a meek heart is life up by almighty god unto heaven. The sides of the same ladder/ we call our body and soul/ between the which sides through the calling of all mighty god be ordered and set diverse steps and degrees of humility and discipline as followeth.  

¶ The first degree of humility  
THe first degree or step of humility is that a religiose person have ever before his Ies and never forget the dread of god/ and that she have also in remembrance the commandments of all mighty god/ and how the breekers of his commandments for their offences fall into the bitter pains of Hell/ and revolve alway in her mind the everlasting life. which is ordained for them that dread god. And so keeping herself every hour from sin/ and vice/ that is to say of thought/ of tongue/ of jes/ of hands/ of feet and of her own proper will/ and also with all speed/ keite a way the appetites and desires of the flesh. ¶ Lat a man well suppose that he is over looked every hour from heaven by all mighty god and that his deeds be seen of the godhead in every place/ and that angellis do hourly show the deeds of man to all mighty god. This the prophet declareth unto us in that he showeth/ that god is allweye present to our thoughts saying thus. God searcheth what men think and what men delight in. And again he saith. God knoweth the thought of man. Also the prophet saith/ Good lord thou haste understand my thoughts afar. And the thoughts of man shall make confession and be open unto the. And to th'intent that a religiose person be very studiose and diligent in withstanding evil thoughts let her say always in her heart. Then shall I be clean and immaculate before him when I keep me from sin and iniquity. And also in like wise we be forbid to do our own will/ by cause scripture saith unto us. Be thou contrary to thine own will. And also we make intercession to god in our prayers/ that his will be fulfilled in us. Therefore not without cause we be taught not to do our own will/ when that we take heed of that/ that holy scripture teacheth us saying/ certain ways there be/ which seemeth unto man right good/ but th'end overthroweth a man and bringeth him to the deep pit of hell. Moreover we be taught in like wise/ when we be ware of that is said of negligent persons in this manner. They be corrupt and made abominable in their desires & wills/ and for the exchuenge of the appetites of the flesh/ lat us believe and think that god is always so nigh and present to us/ that they be ever open and manifest unto him sithen the prophet saith to all mighty god. Before the and to the is known every of my desyrꝭ/ Lat us therefore beware of evil lust or desire/ for even right at the entry into delectation/ standeth death by deadly sin/ whereupon scripture commandeth saying. Follow not thy concupiscence and deris. Therefore since it is so that god beholdeth good & evil/ and ever overloketh from his heavenly mansion the children of men/ to see if there be any that hath any understanding and seeketh him. And moreover since it is so that our deeds be showed daily unto our maker by angels: deputed to our custody/ we must therefore dear sisters (saith saint Benet) needs beware every hour/ as the prophet showeth us in the psalm/ that god find us not in any time giving ourself unto that thing which is evil/ or find us mutill or unprofitable. And les that god sparing us in this present life/ because he is full of pity/ & looketh that we should turn and a mend/ say unto us in time to come/ Thus and thus haste thou done/ and I have suffered & hold my peace.  
¶ The second degree of humility is when a religiose person luffeth not her own will/ nor delighteth to fulfil that thing that she desireth. But followeth the voice of all mighty god saying/ I have not come to fulfil mine own will/ but his that hath sent me/ that is to say godis will my father. Moreover scripture saith after will followeth pain. And after the necessity which cometh of obedience cometh a crown for a reward.  
¶ The third degree of humility/ is that a reliose person/ for the love of god in every point of obedience/ submit herself to her superior/ Following the steps of christ/ of whom thappostell saith/ he was obedient unto the father of heaven yea unto death.  
¶ The four degree of humility is/ when a religiose person for the virtue of obedience/ in things that be hard and contrary to her mind/ yea and in wrongs taketh patience/ and suffering/ chideth not/ grudgeth not/ ne therefore turneth her mind from her good purpose/ the scripture of all mighty god saying/ who so continueth to the end: he shallbe sauffe/ & again have a strong heart/ & suffer for all mighty god. And moreover scripture showing/ that a faithful person ought to suffer contrariose things and adversities for godis sake/ saith unto god as in the person of the patient/ For the good lord we be punished with death all the day long/ and none otherwise be we accounted/ but as sheep be 〈◊〉 to the slauthter/ and thus persisting sure in hope of reward of almighty god/ they consine we joyfullly saying these words. yet in all these things: we have the victory and overhand by him which hath loved us. Moreover in another place holy scripture sayeth. good lord thou haste proved us/ thou hast tried us/ as silver is tried in fire/ thou hast brought us into danger/ thou hast laid upon our backs tribulations/ And by cause scripture would show/ that we ought to be under a superior/ he contynuyeth saying/ thou hast ordained and set men to be over our heads. But what religiose people fulfilling with patience the commaundiment of god in adversities and injuries/ the which when they be stricken upon that oon cheek/ offer the other/ which leave their mantel to him/ that taketh away their cote/ which when they be enforced to go one mile/ runneth ii/ which with the apostle Paul suffereth false brethren & sistren which suffered persecution & blesseth/ or saith well of other that saith evil of them/ All these persons keepeth this degree of humility.  
¶ The .v. degree of humility is if a religiose person hide not/ but by lowly confession show to the father spirituell/ all evil thoughts coming to the heart/ and all her sins privily committed. Scripture exhorting us to this thing saith. Show unto god thy life and thy demeanour/ and trust unto him. And again he saith/ Make your confession unto our lord god in so much as he is good: For his mercy is without end/ and also the prophet saith. I have declared unto the my fault/ and I have not hid my iniquities: I have said. I shall confess against myself my sins to all mighty god/ and thou good lord haste forgiven me the iniquity of my heart.  
¶ The sixth degree of humility/ is when a mynchyn is content with every vile work/ and lowest office/ & with the extremity of every low degree/ & that she judge herself unworthy and unprofitable to all things that be committed unto her/ saying with the prophet. I am brought to nought & was not ware nor knew it/ I am but as a beeste toward the good lord/ and yet am I always with the.  
¶ The vii degree of humility is/ if that a mynchyn in every behalf show herself to be inferior under all other/ & more vile person than any other/ and that she do thus not only with her tongue/ but also that she think it inwardly in her heart/ submitting herself/ and saying with the prophet/ I am a worm: and not a woman/ the rebuking stock of men/ and outcast of people/ new exalted/ now put down and confounded. And also it is written/ good it is for me good lord that thou haste brought me under/ whereby I may learn thy commandments.  
¶ The viii degree of humility is/ that a Mynchyn do no thing except that/ that the common rule of the monastery or else the examples of their elders and superiors men of the holy doctrine and conversation/ biddeth or exhorteth.  
¶ The ix degree of humility is/ when a mynchyn refraineth her tongue from speaking/ and when she keepeth silence and putteth not fourth nor speaketh no word/ till she be questioned/ holy scripture shewing/ that in moche speaking sin is hardly avoided/ and that a man full of words: cannot be well ordered/ or keep straight way in this present life.  
¶ The ten degree of humility is. when a mynchyn is not light or prone to laughter/ for it is written/ he is a fool that exalteth his vice in laughter.  
¶ The xi degree of humility is: if a mynchyn/ when she speaketh/ do speak sofftly without laughing with meekness of spirit and body/ and with gravity/ few words and reasonable/ and that she be no great crier/ nor speak a loud/ as it is written/ A wiseman is known in few words.  
¶ The xii degree of humility is: if a mynchyn show meekness and lowlenes to them that look upon her/ not only in heart/ but also in body/ that is to say/ when she is in her labour/ when she is at work/ when she is in her oratory/ when she is in prayer/ when she is in monastery/ in garden/ or wheresoever she be/ sitting/ walking/ or standing she boweth down her head/ her yes fixed toward the Erth. And supposing/ and every hour thinking herself to be guilt of her sins/ thinketh that she is presented to the fearful judgement of all mighty god/ saying all way as the publican of whom is made mention in the gospel/ the which his yes fixed into the earth said. Good lord I am not worthy to lift up mine yes towards heaven/ And again with the prophet. I am bowed down: and made meek in every condition. ¶ Now in conclusion all these degrees of humimilite ascended and climbed: a mynchyn at oons shall come to that brenning love of god/ the which love comes stablished and made parfeyte in her/ driveth out all fere by the which she shall begin to keep/ of custom and in manner naturally/ without labour and pain/ all manner of vertueux things/ which she kept not before without great pain & labour/ And that not for the fear of the bitter pains of hell/ but for the love of christ/ and for the same good custom and for the delectation of virtue/ which things all mighty god shall then vouchsafe to show in his servant purified and made clean of vices and sins/ thurghe the grace of the holy ghost.    

¶ The viii chapter treateth of the divine service by night.  
IN winter that is to say/ fro the first day of Novembre unto the feast of Easter/ mynchyns must arise at the viii hour after it be night/ that is to say/ after the son be serre/ taking the same hour during all that time as it is aforesaid. first day of Novembre to th'intent that they may take their rest/ unto somewhat after midnight/ and then arise having natural digestion. And when the nocturne is ended/ they shall all the resideve of the time between that and matins or lauds which is all oon/ give themself to reading/ some the spaulter/ some lectournes/ or other divine service/ whereof they have most need or wherein they be most unready. From Easter unto the first day of Novembre a foresaid/ the hour of their waking and arising shallbe so ordered/ that a little pause made after the nocturne is ended/ wherein the mynchyns may go to do such necessary business as nature requireth/ anon matins or lauds shall follow/ which they must be saying in the break of the day.   

¶ The ix chapter treateth what psalms shallbe said at the nocturnes in the winter tyme.  
IN winter after this verse Deus in adiutorium meum intend: Dne ad adiwandum me festina/ followeth next and immediately. Domine labia mea aperies: & os meum annunciabit laudem tuam/ the which thrice song/ followeth this psalm Dne quid multiplicati/ with glia patri/ and after that Venite with the Inuitatorie must be song. Than followeth the hymn/ & after it vi psalms with their antems/ them the versicle: which ended/ theabbasse shall give the unndiction. And all the quere sitting in their stalls or setis/ there shallbe read by iii mynchins appointed thereto iii lectours within book/ upon the desk or lectourne/ between which lessons iii responses must be song whereof two. responses shallbe without glia patri. & the third with glia patri. And when the gloria patri is begun/ anon all shall arise out of their setes/ making obeisance towards the high altar/ in the worship and reverence of the holy trinity/ The lessons which they read at the nocturne/ shallbe of books as well of the old testementes as of the new/ and also the expositions of both the testaments/ which have be made of most famous doctors and best learned in holy scripture/ & most catholic faders/ After these iii lessons with their respondes/ followeth other vi psalms/ with hallelujah/ then the Chapter must be red by heart/ with a versicle and kyryeleyson/ with the preces/ And so ended the nocturne which we call commonly matins to the laudes.   

¶ The ten chapter treateth of the divine service by night in the summer tyme.  
From Ester unto the first day of November/ the quantity of the psalmody shallbe observed/ as is abovesaid/ but the iii lessons which were wont to be red in the book/ shall by cause of the shortness of the night not be red/ but for them there shallbe red/ oon lesson of the old testament by heart/ without book/ with the which a short response shall follow/ & all the remanant shallbe observed & done/ as is abovesaid/ And it is to understand/ that never less than xii psalms shallbe song at the noctourn/ by sides domine quid multiplicati and venite.   

¶ The xi chapter showeth how the Nocturnes shallbe said upon the sundays.  
Upon sundays/ the Mynchins must arise more early to the nocturne/ in the which must be kept another measure/ that is to say/ the vi psalms shallbe song as we have afore ordered with the versicle/ & then all sitting in order in their seetes/ there must be red upon the book four lessons with their respondes/ where only after the four response/ shallbe song gloria patri/ which begun/ anon all must arise with reverence making their obeisance/ After the which lessons followeth by order/ other vi psalms with their antemes as the vi afore did/ and with a versicle. after the which again/ other four lessons must be red/ with their responses/ after the order abovesaid. After the which must be song iii canticles of the prophets/ which the abbess shall assign/ and they shallbe song with hallelujah. Then the versicle song/ and the benediction given by th'abbess/ other four lessons of the new testament must be red/ after the manner abovesaid/ & after the four response/ th'abbess shall begin: Te deum/ the which ended/ she shall read a lesson of the gospel/ with dew reverence and fere/ all standing upon their feet/ that done they shall answer together Amen. Then th'abbess must begin the hymn: Te decet laus/ and after that the benediction is given/ they must begin matins/ which we call laudes/ The which order as touching the nocturne/ at all times/ as well summer as winter/ must be equally kept upon the sondays/ Except the mynchins fortune (as god forbid) to rise late and so make shorter their lessons or respondes The which thing must all way be take heed of that it happen not/ and if it so happen/ let her do therefore unto god due and condign satisfaction in the oratory/ which we call the quere/ by whose negligence and oversight it was done.   

¶ The xii chapter treateth how the matins which we call the laudes/ shallbe said upon the sunday.  
IN matins or lauds which is all oon upon the sunday: first is said this psalm Deus miseriatur/ with out anteme. after the which/ followeth this psalm Miserere mei deus with hallelujah/ then Confitemini the four then Deus deus meus/ Benedicite omnia opera/ and Laudate dumm de celis/ After them a chapter of the apocalypse with out book/ a hymn/ a versicle. Benedictus with an antem And kyrieleyson with the preces following/ And so is ended the matins or laudes/ which is all oon.   

¶ The xiii chapter treateth how matins or lauds shallbe said upon the feryall days.  
Upon feryall days/ this wise shall mateyns or laudꝭ be executed/ The first psalm is Deus miseriat with out any anteme/ which psalm shallbe song treatably as upon the sunday/ that all the covent may come to the beginning of Miserere/ which must next be song with an anteme/ After the which psalm/ other ii psalms must be song/ after the custom/ that is to say/ upon the monday Verba mea: & Dixit iniustus/ upon the twisday judica me deus and Miserere the ii upon the wednesday Exaudi deus orationem meam cum deprecor and Te decet/ upon the thursday Domine deus salutis and dne Refugium/ upon the Friday Notus in judea and Bonum est confiteri/ upon the saturday. Domine exaudi orationem meam auribus percipe. And Audite celi que loquar/ which psalm shallbe divided in two: with ii gloria patri. For upon other days/ every canticle of the prophets that belongeth to the day/ shallbe song as the church of Rome singeth. That is to say/ upon monday the canticle/ Confitebor upon tuesday Egodixi/ upon wednesdaye/ Exultavit/ upon thursday Cantemus/ upon friday Domine audivi. After this followeth Laudate dnm de celis/ then a chapter without book of the apostle/ an ympue and a versicle/ benedictus with an anteme/ than kyrieleyson and the preces/ and so it is th'end/ But at the end of every matins or lauds and evensong: a pater noster shallbe said aloud of the prioress/ so that all the quere may here it and that for thexchuenge of dissensions and debates/ malices/ griefs/ and grudges the which be wont often times to spring/ by cause that the mynchins monished through the promise of the petition of the pater noster/ wherein they say. good lord forgive us our trespass as we forgive other/ may purge themself from the same fault. In all other hours of divine service there shall no more be said aloud of the pater noster/ but Et ne nos/ so that all the quere may answer Sed libera nos.   

¶ The xiiii chapter treateth how the nocturne shallbe said upon saints days.  
Upon saints days and in other solemn festes/ they shall execute all divine service in the night/ as we have commanded to be done upon sundays/ Except only that those psalms/ antems/ and lessons shallbe song/ which belongeth to the day. But the manner in executing shallbe kept as is abovesaid.   

¶ The xu chapter treateth what times hallelujah shallbe said.  
FRom the holy feast of Ester/ unto the feast of witsontyde/ hallelujah shallbe song continually/ both with psalms & respons/ from witsontyde unto Septuagesima/ at the nocturne it shall be only song nightly with the vi latter psalms/ every sunday/ except the sundays between septuagesima and Easter/ the canticles matins or laudes which is all oon Prime/ the third hour/ the vi hour/ and the hour at none/ with hallelujah. evensong shallbe with one anteme/ respondes shall never be song with hallelujah. but between ester and whitsontyde.   

¶ The xvi chapter treateth how divine service on the daytime shallbe said.  
THe prophet saith to all mighty god. I have given to the laud and praising vii times in the day. with holy number of vii/ shallbe fulfilled in us/ if we pay the duties of our service/ in the time of matins or laudes/ Prime/ the iii hour/ the vi hour/ the hour at none/ evensong & Complene/ For of these hours is it/ that the prophet saith/ Seven times by the day I have lauded and praised thee/ For of the divine service/ that is to say the nocturne/ which is done by night/ the self same prophet saith/ I rose at midnight to knowledge myself unto the. wherefore good sisters at those seasons/ let us give laud & praising to our maker/ for the judgements of his justice/ that is to say at matins or laudes: Prime the third hour/ the vi hour at none/ evensong/ & complene/ And in the night let us arise to knowledge his righteousness to confess ourself unto him.   

¶ The xvii chapter treateth what psalms shallbe said at divine service in the daytime.  
THus have we declared the order of the psalmody at the nocturne and matins or laudes/ and now let us see for the hours that followeth. At Prime/ there shallbe sung iii psalms/ every of them by himself/ with his gloria patri. But the hymn of the same/ ever shallbe sung after Deus in adiutorium/ before the psalms be begun/ After the iii psalms: shallbe red a chapter/ than a versicle/ and kyrieleyson/ with the preces following. Also in the third hour/ the vi hour/ and the hour at none/ they shall execute in like manner: first with Deus in adiutorium/ than the hymn that belongeth to the hour/ three psalms/ a chapter/ a verticle/ kyrieleyson with the preces. And if the company be great/ than the hours shallbe executed/ with their antems/ If the company be small/ than shall they execute the said hourꝭ/ without their antems. And evensong there shallbe song four psalms with their antems/ than a chapter/ a hymn/ a versicle/ Magnificat with the anteme. kyrieleyson with the preces/ & pater noster/ and so departed. Complene shallbe executed with iii psalms/ which shallbe song without anteme/ After the which/ shall follow the hymn of the same hour/ a chapter/ a versicle/ kyrieleyson: a benediction/ and the preces and so depart.   

¶ The xviii chapter treateth by what order the same psalms shallbe said.  
first every hour of the day shall begin with Deus in adiutorium/ and gloria patri. After the hymn that belongeth to the hour. And upon the sunday at prime they shall sing. Beati immaculati/ unto Legem pone. At other hours/ that is to say/ third/ sixth/ and none/ they shall sing. Legem pone: unto Lucerna pedibus meis/ upon monday at prime they shall sing iii psalms/ that is to say: Beatus vir: Quare fremuerunt: and Domine ne in furore/ At the hours/ third/ sixth/ and none/ they shall sing from Lucerna pedibus/ unto Ad dominum cum tribularer. The tuesday at prime these be the psalms. Domine deus meus: Domine dominus noster: and Confitebor/ unto this verse: Exurge. And the hours/ third/ sixth/ and none/ they shall sing from Ad dnm cum tribularer: to Sepe expugnaverunt. And so daily unto the sunday/ shallbe repeated at the hours/ the psalms aforesaid. And the order of hymns/ chapters/ and versicles/ shallbe daily kept after oon manner. Upon wednesday at prime these be the psalms. Exurge: In domino cofido: and Saluum me fac. Upon thursday at prime: Vsquequo domine: Dixit insipiens: and Dne quis habitabit. Upon Friday. Conserua me domine. Exaudi domine. and Diligam. unto Cum sancto sanctus eris. Upon Saturday. Cum scton sanctus eris. Celi enarrant. Ex. audiat te dominus. And thus upon the Sunday shall they begin their psalms of prime a gain/ at Beati immaculati. evensong shallbe song with four psalms. And upon the sunday these be the psalms. Dixit dominus. Confitebor. Beatus vir. & Laudate pueri. The monday. In exitu. Dilexi. Credidi propter. and Laudate dominum omnes gentes. with Sepe expugnaverunt as one psalm: and under oon gloria patri. The Thuesdaye. Deprofundis. Domine non. Memento. and Ecce quam bonum. The wednesday. Laudate nomen. Confitemini. Super flumina. and Confitebor. The Thursday. Domine probasti divided in two/ with twice gloria patri. Eripe me. and Domine clamavi. The friday. Voce mea. Benedictus in two/ with twice gloria patri. and Exaltabo unto Confiteantur. And the satrisdaye. Confiteantur. Lauda anima mea. Laudate dumm qm bonus psalmus. and Lauda hierusalem. ¶ Now an order set for psalms at evensong/ all other manner of things/ that is to say/ chapters/ respondes/ hymns/ versicles/ and canticles shallbe continued as is abovesaid. ¶ At complen/ oon manner of psalms shallbe had through out the week/ that is to say. Cum Inuocarem. Qui habitat. and Ecce nunc. Thus a direction set of the psalmody/ which shallbe song in the service of the day time/ all the residue of the psalms of the psalter/ must be equally divided into the nocturns of the vii nights of the week. Dividing always in two/ those psalms which be lengeste among other/ And ordering xii psalms to every night/ giving spiritual kowlege/ that if fortune any man to be miscontent with this division of psalms. Let him order them other wise/ if he so think it better/ so that this be always observed and well take heed to/ that every week the psalter of the hole numbered of. C.l. psalms be song to th'end. And upon sunday at the nocturne/ that they begin at the head again. For mynchins showeth themself/ to be very dull/ and of small devotion/ which by the compass of a hole week/ singeth less than the psalter/ with other divine service accustumable/ seeing that we read that holy fathers have done valiantly and gladly with great courage that thing in oon day/ the which would god/ we of a faint courage might bring a bout in a hole week.   

¶ The xix chapter treateth of the doctrine of singing.  
WE believe that god is every where present/ that he beholdeth in every place/ both them that be good/ and them that be evil/ But specially let us then think & believe/ that it is so without any manner of doubt/ when we be at the divine service/ therefore let us alway have in remembrance/ that the prophet saith. Do your duty and service unto god with fere/ And again. Sing ye wisely and intentively. Moreover he saith I shall sing unto the in the face and sight of angels. Therefore good sisters (saith saint Benet) let us well consider/ how we must behave ourself in the sight of all mighty god/ and of his angels. And whensoever we come together/ to sing the service of god/ let us take good heed/ that our mind accord to our voice/ and that they twain run both oon way/ and upon oon thing.   

¶ The twenty chapter treateth of the reverence that ought to be had in prayers.  
IF it so be that we intend to labour/ or break any matter with a noble man/ we take nothing upon us/ nor nothing presume/ but with humility and due reverence/ how moche more than ought we to make our supplication to all mighty god/ king of all kings/ and lord of all men/ with all manner of meekness/ lawly reverence/ and pure devotion. And know we for certain/ that not in many words/ but in cleanness of heart/ and compuntion of tears/ he will gracyousely here us. Therefore/ prayer must be short and pure/ except peraventure it be be prolonghed/ through the love and affection of the Inspiration of the grace of god. How be it all way in congregation/ prayer shall be short/ And after a serteyne sign or token made of the prioress/ all shall arise and go together.   

¶ The xxi chapter treateth of the deans of the monastery.  
IF the covent/ be great/ we will that certain of the sisters of good proof/ and holy conversation/ be chosen and made deans/ which so made and ordained/ shall with all diligence. take charge and heed/ upon their deanres/ in all manner of things/ that appertaineth to the commaundimentes of god/ and precepts of their abbess. which deans/ we will be elected such persons/ amongs whom/ the abbess may surely divide and distribute/ part of her office and charges/ and the said Deans/ shall not be chosen by order/ but after the deserts and merits of their lives/ and after their wise doctrine/ & good example/ & if any of them inflamed with pride/ be found reprovable/ if after that she be corrected/ on's/ twice/ or thrice/ If she will not then amend/ let her be avoided/ and another succeed in her place/ which is worthy the room/ And of them that be or deigned prepositors/ which may be called Prioresses/ we make like constitution.   

¶ The xxii chapter treateth in what manner Mynchyns shall take their rest and sleep.  
every one of the mynchyns shall have her bed by herself alone to rest in/ they shall take their beddingꝭ according to the manner of their conversation/ and after the disposition and ordinance of the abbess. And it may so be/ all shall sleep in oon dorter. If the multitude will not suffer it/ then ten or twenty or more/ shall rest and have their bed together with certain senioures/ that may diligently look unto them. A candle shall continually burn in the dorter/ unto it be morning/ they shall sleep in their clothes/ and they shallbe gird with thongs or with cords/ and they shall have no knife at their side/ when they sleep/ less be the mischance they be hurt sleeping. And this shall Mynchyns do to th'intent/ that they may all way be ready/ & that they at certain watch or token made/ may rise up without any tarcing/ and make speed/ every of them to prevent other/ to the service of almighty god/ yet not withstanding they shall do it with all gravity & soberness. The younger sisters shall not have their beds together/ But meddled by twixt the beds of their elders/ they that be first up and ready toward the service of god. Shall make soon soft and sober stirring/ with the sound of their mouths/ or of their eat/ or knocking upon the beds sides/ to a wake them that be sluggards.   

¶ The xxiii chapter treateth of excommunication.  
IF any sister be stubborn/ inobedient/ proud/ or in any manner grudging of things/ contrary to the holy rule or else be espied and found a despiser of the precepts of her elders/ let her be monished/ according to the commandment of all mighty god/ oons or twice/ secretly of her seniors. If she do not thereby amend/ then let her have a open rebuke/ before all the covent. And if she will not so amend/ and know what the pain & danger of excommunication is/ let her be excommunicate. But if she be rude & sturdy/ without shame or fear of god/ let her be put to bodily punishment.   

¶ The xxiiii chapter treateth of the manner of excommunication.  
AFter the quantity of the offence/ must be the measure of excommunication and discipline. The which manner or quantity of th'office/ hangeth in the judgement/ and estimation of the abbess. But if any sisters/ be found in a light offence/ she shall be deprived the company of her sisters/ at the table. And of her that is so deprived from the company at meet/ this shallbe the order/ that in the quere/ she shall not begin psalm ne anteme/ nor read any lesson/ unto the time that she have done satisfaction for her offence/ she shall take refection of meet and drink/ after her sisters alone as thus. If her sisters take repast at the vi hour of the day/ she shall take repast at the ix hour. And if her sisters at the ix hour/ than she at the evyning unto the time that she purchase forgiveness/ with convenient satisfaction.   

¶ The xxv chapter treateth of the offences that be most grievous.  
THat sister that is noted and taken in a more grievous offence/ shallbe suspended/ both from the table/ and from the quere. None of her sisters shall either accompany with her/ or speak with her. She shall be alone at all occupation and work that is enjoined unto her/ persevering in the weyling of penance/ understanding the fruitful sentence of the apostle/ saying such a woman is given to the devil/ as far as tocheth the destruction of her body. that her soul may be sauffer at the day of judgement of all mighty god. She shall eat her meet alone. in what measure/ and at what hour th'abbess will judge convenient/ And none of her sisters passing by her/ shall salve or bliss her or her meet.   

¶ The xxvi chapter treateth of them that accompany with excommunicate persons.  
IF any sister presume without the commandment of th'abbess/ to accompany herself with any excommunicate sister in any manner of wise/ or to speak with her/ or else to direct any message or writing to her/ let her be punished with like pain of excommunication.   

¶ The xxvii chapter treateth how the Abbess must be diligent about the sisters excommunicate.  
THe abbess must take heed with all her diligence upon those sisters which do offence/ for they that be seek & they that be hole/ have need of a physician/ & therefore she must [use all ways as a wise and an expert Physician/ to send to the offender/ some aged sisters as though they were her secret friends and aydours/ which shall privily comfort her sister/ that is wavering/ and stir and provoke her to do satisfaction with humility/ & so shall they show comfort unto her/ that she fall not into despair. But (as the apostle saith) charity may be in her confirmed and established/ and let all her sisters pray for her. Truly th'abbess is bound greatly to be ware/ and with all her wysdōme and labour to take heed/ less she lose any of her sheep committed unto her cure She must well know that she hath take in hand/ the cure of feeble sowlles/ and not to be as a lady over them/ that be hole and strong. And let her fere the threatening of the prophet/ by whom all mighty god saith. That thing which ye did see hole and sound/ that ye took and devoured/ and that that was seek & feeble/ ye despised and did cast out. And th'abbess shall also follow the piteous example of the good shepherd/ which leaving lxxx and xix of his sheep/ in the hills and wilderness/ went to seek his oon sheep which was wandering and strayed away/ upon whose feebleness and disease he had so great compassion/ that he vouched save/ to couch her upon his holy shoulders. and and so to bring her again to his flock.   

¶ The xxviii chapter treateth of them that amend not themself after due warnyngꝭ and monitions.  
IF any sister rebuked or corrected for any manner of offence/ yea and after excommunication/ if she do not amend/ she must have a sharp correction/ that is to say/ let her be punished with beating. And if thereby she will not amend or else peradventure (as god defend) She doth levate herself in pride/ and will also defend her deeds/ than shall the abbess do like a wise physician/ that is to say. If she have first laid unto her sople and nourishing medicines/ If she have also laid unto her the ointments of good exhortations/ If she have laid unto her the medicines of holy scripture/ yea and at the last/ if she have added thereto the corrosive of excommunication/ or else punishment of beating/ And yet for all these espy that her labour puayleth nothing/ them let her to the said medicines add that thing/ which is more sovereign/ that is to say/ her own and all her sisters prayers for her/ that almighty god/ which all thing may/ will vouchsafe/ to minster health to their sick tuster/ and if by these means she be not heeled/ Than let th'abbess use the Instrument of abscision/ as th'apostle saith. Cast a way the evil from among you. And again he saith. An unfruitful person/ if she go/ let her go/ less one scabbed sheep do infect and poison the hole flock.   

¶ The xxix chapter treateth/ whether that sisters which have departed or be put out of the monastery/ shallbe received again.  
A Sister which goeth out/ or be put out of the monastery thurght her own fault/ If she will return again/ furst let her promise/ fully to amend the fault/ for the which she went out/ or was put out/ and so let her be received into the lowest degree/ That thereby her humility may be proved. And if she go out again/ let her be received in like manner the third tyme. But after that/ Let her know well/ that all returning into the monastery/ shallbe denyghed unto her.   

¶ The xxx chapter treateth how mynchins being children shallbe corrected.  
FOr every age and understanding/ must be a very proper and special measure of correction or discipline/ and therefore/ damaselles or children of less age/ yea and also they that understand not how great pain of excommunication is: all such when they do offend/ must be punisshid with great fasting or else be kept under/ with sharp betings/ whereby they may amend.   

¶ The xxxi chapter treateth of the Selleresse and her office.  
THe Selleresse of the monastery must be chosen one of the covent/ wise/ ripe in good manners/ sober/ no great eter/ not proud/ not troublous/ no rebuker/ or reviler/ not slow/ not prodigal. But dreading god/ which must be to the hole covent as a mother. She shall take charge of all manner of things/ she shall nothing do/ without the commandment of th'abbess/ and what so ever th'abbess rommaundeth: that shall she fulfil/ And what so ever th'abbess committeth to her custody/ she shall keep it/ She shall not molest/ anger/ nor make heavy her sisters/ And if her sister acke of her any thing unreasonably/ she shall not despiteousely anger/ or weary her/ But resonablye with good mode and meekness/ she shall deny her/ that asketh other wise than she ought to do/ Let her see well to her own soul/ having in mind the words of th'apostle/ that she that doth her duty and service well: purchaseth unto herself a good estate and degree. She must take upon her the charge and over sight/ with all her diligens of seek persons/ children/ gifts/ & pour people: understanding out of the doubt. that for all these/ at the day of doom she must give accomptꝭ. she shall oversee all the vessels & utensils of the monastery & all the substance of the same/ & so look to them/ even as they were they consecrate and hallowed vessels of the Aultre: And she shall suffer nothing/ though it be of little value/ to go to waste/ nor unlooked for nor negligently left or lost/ She shall not give herself to covetousness/ ne yet be prodigal in expenses/ or else a destroyer of the substance of the monastery. But she shall all things do in measure/ and according to the commandment of the abbess/ Above all things she shall prefer humility/ and when she hath not for to give the thing that is asked: she shall give a fair answer/ as it is written/ a fair word is more worth: than the greatest gift that may be/ All manner of things that the abbess hath committed unto her shall have under her charge: & what so ever th'abbess doth prohibit: that shall she not pnsume to do. She shall deliver to her sisters/ their duty of meet & drink/ without any simulation/ check/ or grudge/ & without delay/ so that by her they have no occasion to offend/ remembering the saying of all mighty god/ what is she worthy to have: that giveth occasion of sin/ to an innocent and lowly person. If the covent be great/ she shall have help and comfort of other/ by whose succour/ she shall do her duty and office committed unto her/ with a good will/ without any grudging/ that that is to be given/ must be given in a competent time/ And that that is to be asked/ must be in like wise/ so that no person be troubled/ vexed/ grieved/ or made angry: in the house of god.   

¶ The xxxii chapter treateth of the keeping and occupying of the goods of the monastery.  
AS touching the keeping/ occupying/ or ministering of the movable goods of the monastery: as serramentes/ instruments/ looms/ vessels/ vesture/ and all other manner of such things/ th'abbess shall provide such sisters/ of whose living and good manners/ she standeth in surety of/ & deliver every thing to them/ to be kept & gathered to guider as she iuggeth to the more profit. Of the which goods th'abbess shall keep an Inuentatory or a bill indented: that when so ever/ sisters succeedeth one after another into the said office: she may know what she delivereth/ & what she receiveth. If any sister handle or entreat the goods of the monastery ungodly/ or negligently: let her be rebuked/ and if she do amend/ let her suffer discipline and correction/ according to the rule.   

¶ The xxxiii chapter treateth of propriety.  
PRincipally and before all other vices/ this vice of propriety must be cut out of the monastery by the root/ that is to say/ that no mynchyn presume to give or receive any thing without the commandment of the abbess/ ne have any thing proper/ that is to say/ by no manner of wise no manner of thing/ neither book/ neither tables/ poyntell/ ne no other thing earthly/ For so moche that to them it is not leeful/ to have their own bodꝭ/ neither their own wills in their own power. But they must only trust/ to have all manner of things necessary/ of the mother of the monastery/ Neither it is leeful for them/ to have any all manner of thing/ which the abbess hath not given to them/ or of her certain knowledge expressly and specially hath suffered them to have. And all things must be unto them incommune/ as it is written/ Nother any of them shall call/ any thing her own/ or presume or suppose any thing to be her own. And if any mynchin be espied to delight or to have pleasure in this most cursed vice of propriety/ let her be monished once or twice/ and if she do not then amend/ let her be put to correction and regularite of discipline.   

¶ The xxxiiii chapter showeth whether every Mynchyn shall equally receive the things that be necessary for them/  
AS it is written division was made to every oon of the disciples and apostles of christ/ as every of them had need. where we say not (as god forbid we should) that any respect be had in the accepting of the persons. But that consideration be had of their necessity. wherefore she that needeth less: let her thank god/ and be not miscontent/ if an other have more. She that needeth more/ let her submit and humble herself for her infirmity/ and be not proud of the pity and compassion/ that is showed unto her. And so shall all the membres be in rest and peace. And before all things let it be seen that no spark of grudging appear in any oon of them/ for any cause/ in any manner of word or token. And if any mynchyn be espied in this fault/ let her be subdued to more straight punishment of discipline.   

¶ The xxxv chapiter treateth of the weakly kychynners'.  
Svstres' shall so do service each to other/ that none be excused from th'office of the kychin/ except it be so/ that any be let/ either by sickness or else by some cause of great profit/ for thereby is purchased a great reward/ to them that be feeble and wicked/ shallbe ministered help/ soucour/ & comfort of other/ to th'intent that they do not their business/ with an evil will/ but all shall have help/ comfort/ and succour/ after as the congregation is/ and after the site and setting of the place. If the covent be great/ the abbess shallbe excused of the kychyn/ and such other as we have abovesaid/ that be occupied in things of more profit. But the resideve/ shall do service to other in love and charity. She that goth out of her office/ at the weeks end upon the saturday/ shall make all things clean. She shall wash the clothes with the which her sisters wipe their handis & their feet/ The feet of all the covent/ as well shall she wash that goeth out of office as she that entereth into the office/ she that goth out of office/ shall show & deliver all the vessellꝭ & utensyles of her office/ to the celleresse/ clean & sound/ the which/ the celleresse again shall show & deliver to her that entereth into the office/ so that she may know/ what that she delivereth/ & what she receiveth. ¶ The servitors by the week which be called hebdomadarꝭ/ oon hour before the refection of the covent/ shall take a morsel of breed/ & a draft of drink/ be sides their duty/ to th'intent that they may do service to their sisters at mealꝭ/ without grudge & grievous labour/ yet upon solemn days/ the said weakly servitors shall take patience/ and abide till the last mass be done. The said weakly servitors/ as well she that entereth/ as she that goth out/ by and by in the quere when matins or lauds be ended upon the sunday/ shall prostrate themself before all their sisters/ desiring them to pray for them/ They that go out of their office shall say this verse. Benedictus es domine deus qui adiwisti me et consolatus es me. which is thus moche to say. Blessed art thou lord god/ which haste helped me and comforted me. she which thrice said/ she shall receive a Benediction/ and so depart. And then she that shall enter/ shall follow and say/ Deus in adiutorium meum intend: domine ad adiwandum me festina. The which is in english. Gracious god intend to ward my soucoure/ good lord make speed to help me. And that thrice shall be repeated of them all. And after a benediction she must enter her office.   

¶ The xxxvi chapter treateth of sick sisters.  
THere must good heed be taken to the sisters that be seek and diseased/ before and above all thing/ and as ye would do your duty and service unto christ so shall ye unto them/ for christ saith. I was seek/ and ye did visit me/ and again/ what so ever ye did to oon of the leeste of these my servants/ to me ye did it. But such seek sisters must consider/ that service is done unto them/ in the worship and honour of god. And let them not weary their sisters which minister and doth service unto them/ with inportunite or demanding things superfluose/ And yet such seek persons must be forborn patiently/ For by the reason of them/ a more buntefull reward is purchased. Therefore th'abbess must chiefly take heed/ that they suffer no damage thurghe negligence/ To the which sisters/ being seek/ there shallbe deputied a certain chamber/ and also one to serve them which is both dreading god/ and also diligent & quick/ The use of baths/ shall be offered unto seek sisters/ as often as shallbe expedient/ but to them that be hole/ and namely young persons/ it shallbe seldom granted. Also eating of flesh/ may be granted all way/ to such as be seek and feeble/ for their more speedy recovery. And after that they be amended/ then must they all abstain fro flesh/ as they were wont to do. The abbess must have asinguler cure and charge/ that the seek sisters be not negligently seen to/ of the celleresse and servitors/ For unto her charge it belongeth what so ever fault/ offence/ or negligence is done by her disciples.   

¶ The xxxvii chapter treateth of old men and children.  
Though nature of mankind of itself be prone appliant/ and ready unto mercy and compassion of these ages/ that is to say of old folks/ and young children/ never the less for a more surety/ by cause all persons doth not use these natural compassions/ we will that also th'authority of these Rule shall provide and see for them/ to the intent that in no wise they lack/ & be destitute of their necessaris/ weakness of nature must be always considered in them/ & therefore they shall not be bound to the straightness of the Rule/ as touching their feeding/ but there must be had towards them a good consideration/ and let them prevent the hours/ limited by the Rule.   

¶ The xxxviii chapter treateth of the weakly reder.  
AT the table of the sisters/ whilꝭ they feed: there may want no lecture. who so catcheth a book in her hand/ shall take upon her to read at all adventures/ But she that shall read the hole week/ must enter the sunday/ the which so entering/ after mass and after she hath received the blessed sacrament of the altar/ must desire all her sisters to to pray for her/ that god keep her from the spirit of vain glory. And this verse shallbe said in the quere thrice of all the covent/ so that she that entereth/ do begin it saying. Domine labia me aperies: et os meum annunciabit laudem tuam. which is to say/ Good lord open thou my lips/ and my mouth shall show fourth thy laud & praising/ and thus after a benediction received/ she shall enter toward her lecture. And deep and profunde silence▪ shallbe kept at the table/ so that the wyspering or voice of no person there be hard/ but only of the reder. Souche things as be necessary to them that eat and drink/ the sisters shall so readily minister each to other/ that none of them have need to ask or call for any thing. And if so be they need aught/ let them ask it rather by the sound of some manner of sign or token/ than by any voice/ and to th'intent there be noon occasion given of any evil temptation/ none of them shall presume to talk any thing there either of the lecture/ or of any other thing/ except peradventure the prioress would briefly declare aught/ for the edifying of her sisters/ She that readeth for the week/ shall take a morsel of breed and a draft of drink before she begin to read/ for the more surety of the holy communion/ and less it should be a pain to her to continue so long fasting. afterward she shall take refection with them that be hebdomadaries in the kychyn/ and servitors in the refectory. The sisters shall not read nor sing indifferently by order/ but only they that can best to the difyenge of the hours.   

¶ The xxxix chapter treateth of the measure of meat.  
WE think that in all monethꝭ of the year ii diverse manners of meats be sufficient/ to the daily refection/ as well at the vi hour of the day/ that is to say/ at none upon eating days/ as at the ix hour/ upon fasting days/ in all months of the year/ and that for the diseases of diverse persons/ to the intent/ that she which peradventure may not eat of that oon/ may eat of that other. Therefore two manner of meats well dressed and seasoned/ shallbe sufficient to all the sisters/ and if any oon of the said two meats/ be appules/ herbs/ or pease/ let them then have the third meat/ breed of a pound in weight/ shall suffice to one of them for a day/ and that whether they take but one refection/ or else dine and sup. And if they shall sup/ the third part of the same pound of breed/ shallbe Reserved by the Celleresse/ to be delivered to her Supper. And if the labour of the sisters be great: it shallbe in the discretion and power of the abbess/ when it shallbe expedient somewhat to increase their portion/ surfettes always set a side/ that a mynchyn never fall unto indigestion before she be aware/ For nothing is more contagious and contrary to a christian man or woman than surfeit: or drunkenness/ as our lord saith. See that your bodis be not overcome in surfeit or drunkenness/ But unto damaselles and children young in age/ the quantity abovesaid shall not always be kept & mustrid but less then to them that be elder/ scarcite kept in all things. The eating of flesh of four footed beasts must always be forborn of all mynchins/ except them always that be feeble or seek.   

¶ The xl chapter treateth of the measure of drink.  
every person hath a gift by himself of god/ oon after one manner/ another aftur another manner/ And therefore the measure of meat and drink for other persons (saith saint Benet) is set an ordered by us/ with some scrupulosity and doubt. notwithstanding we considering the weakness of them that be diseased/ think verily/ that hemma the which is nigh abowtes a mydes in the Italion tongue/ a pynte in the french/ and the Englysche toongꝭ (which be nigh by all oon measure) sufficeth to every person in wine for oon day. But they to whom god granteth/ that they may suffer abstinence of less drink/ may well know that they shall have their reward accordingly. And if the necessity of the place/ or great labour/ or else the great heat of summer will require more. Let it stand in the will and arbitrement of the sovereign/ regarding amongs all things/ that replection or drunkenness: under mine them not before they be ware. All though we read that wine ought in no wise to be the drink of mynchyns/ yet for as much as in our days/ that thing cannot be persuaded unto them/ at the least/ let us grant and observe this/ that we drink not to our full and satiate/ but scarcely and soberly/ for wine causeth/ yea them that be right wise for to err and go out of the way of good living/ and the same reason touching soberness/ is to be understand/ not only of wine/ but also of ale/ bear/ and all other drinks/ But where the poverty of the place compelleth/ that the measure aforesaid cannot be had/ but much less/ or else nothing at all/ let them thank god that their dwell/ & grouch not at it/ For this we warn/ counsel and exhort above all thing/ that sisters lead their live together without grudging.   

¶ The xli chapter showeth at what hours the sisters shall take their refection.  
FRom the holy feast of Easter unto witsontyde/ the sisters shall go to dinner at the vi hour of the day which is after the english reckoning abowtes an hour before the midday/ & soap in the evynning. And from witsontyde through out all the summer/ if the mynchyns have no labour in the field/ or if they be not troubled with over moche heat in summer/ then upon wednisdays & frydays they shall fast unto che ix hour of the day/ which is aboutꝭ ii of the clock in the after none/ upon other days they shall dine at the vi hour of the day/ which vi hour if they have business in the field/ or else the heat of summer be fervent/ shallbe continued & kept/ also the wednesday and frydaye/ if th'abbess so will dispose & order it. And yet in all dispensations/ moderations/ and licences/ the abbess must have such regard & considerations that her sustrese souls may be saved/ and that they shall do/ may be do without grudge or murmur reasonable. From the Idus of Septembre/ unto Shrovetyde/ they shall take their refection at ix of the day/ In lent till Easter they shall eat at the even time/ and evensong shall so be done/ that at their meat/ they shall need no light of candle/ but all shallbe ended by day light. Also at all times/ be it supper or other refection/ so shall the hour be moderate/ that all things be done by daylyght.   

¶ The xlii chapter showeth that after complain all the Sisters shall keep silence.  
AT all seasons mynchins ought to do their devour to keep silence/ and chiefly in the hours of the night. And therefore at all times/ being fasting day or eating day/ If it be eating day/ anon as they arise from supper/ they must sit all together in oon place/ and oon of them must read collations/ that is to say/ a book called collations/ or else Vitas patrum/ o else some other book that is apt to edify and do good to the hearers. They shall not read the books of the old law/ or the books of kings/ for unto them that be feeble of understanding/ it shall not be fruitful not to her that reeds scripture in such an hour. At other times they may be red. If it be fasting day/ then within a little while after that evensong is done/ anon they shall come to the lecture of the collation/ as we have said before/ and four or .v. leaves thereof red/ or else as much as one hour will permit so that all the covent in the mean time may come together/ if any of them be then occupied in any manner of thing/ committed unto her/ she must forthwith leveof/ and come to the covent/ and so all they gathered together in oon shall make an end & execute complene. And departing srome complene it shall not be leeful to any of them afterward to speak any word to any person. And if any of them be found to have broke this Reule of silence/ let her be subdued to a straight punishment except that necessity of gests come upon/ or else peradventure th'abbess committeth to any of them somewhat to be done. And yet that same thing must be done with great gravity/ moderation and with honest and good behaviour.   

¶ The xliii chapter is of them that come late to the service of god and to grace before they go to mete.  
AT the hour of divine service/ anon as the sign is hatde or the bell rung/ all things left a part what soever shall fortune to be in hand/ they must run with all speed that may be. How be it/ it must be done with gravity/ so that lewd behaviour/ or lightness be not found amongs them/ For nothing shallbe preferred the service of all mighty god. And if any comm to the nocturne in the night/ after glia patri of Venite/ the which psalm/ we will (saith saint Benet) shallbe prolonged and sung treatably alway/ for the same cause/ she shall not stand in her order in the quere/ but she must stand last of all/ or else in a place apart which th'abbess shall ordain for such slothful and negligent persons/ so that she may be seen of the abbess or else of all the covent/ unto the time that the service of god be ended/ she take repentance with open satisfaction. And therefore we have judged them to stand in the lowest place or else a part a side/ to th'intent that whylꝭ they be seen of all their sisters/ at the leeste for very shame they must amend. For if such a slow person should remain without the quere/ peradventure such oon she might be/ that would take her rest or sleep/ or sit without at large or else give heed to fables therefore let noon occasion be given to the Devil in her. But let her entry into the quere/ to th'intent that she lose not all/ & that she may make amends for the residue. At the hours of the day/ she that cometh to divine service after Deus in adiutorium/ and gloria patri of the first psalm/ which is said after Deus in adiutorium/ according to the ordinance abovesaid. Let her stand in the last place of the quere/ neither she shall presume to be accompanied with them that sing/ unto the time she do satisfaction/ except peradventure th'abbess give licence unto her by sufferance/ so that yet she being guylte do satisfy therefore. At the hour of refection she that cometh not before grace/ that they may all together say grace and pray/ and that they all may go to the table together/ she that by her own negligence and fault doth not so come/ Let her be rebuked therefore unto the second tyme. If then she do not amend. Let her not be fussred to be at the table amongs them. but sequestrate and let her be divorcede from the company of them all/ and let her eat alone/ Her portion of wine and other drink (except water) take away from her/ unto the time she do satisfaction and amend/ Like punischement shall she suffer that is not present at the grace/ which is said after mete. And we will that none presume to take meet and drink before and after the hour limited And if any of them refuse any thing that is offered to her/ by the suffraygne/ the next time that she desireth aught/ she shall take that she first refused/ or else she shall nothing have/ till she make a convenient amends.   

¶ The xliiii chapter treateth of those that be excommunicate/ how they shall do satisfaction.  
SHe that for a more grievous offence is excommunicate from the quere and from the table. when the service of god is soonge in the quere must lyghe down before the Quere door saying nothing/ but only being prostrate grovelling with her head touching the Earth at the feet of all her sisters/ coming out of the queer/ and that shall she do with continuance/ unto the abbess judge that she have done satisfaction/ which mynchyn/ when by the commandment of th'abbess/ she doth come into the chapter house/ shall prostrate herself before the feet of the said abbess/ and afterward at the feet of all her sisters/ desiring them to pray for her. And than if th'abbess command she shallbe received into the quere/ in what order or degree that th'abbess will decern and limit/ So that she presume not to begin psalm/ lecturne/ or any other thing in the quere/ except th'abbess give a new commandment. And at every hour when the service of god is soonge/ she shall prostrate herself upon the earth in the place where she standeth/ and so shall she do satisfaction in the quere/ till th'abbess command her to cease: they that be excommunicate for light faults only from the table/ shall do fatisfaction in the quere/ unto the time the abbess give other commandment. This shall they alway do till the th'abbess give them there absolution and say that it is sufficient.   

¶ The xlv chapter treateth of them that doth amiss in the quere.  
IF any mynchyn when she beginneth a psalm/ respond/ anteme/ or lectourne/ make any fault/ except by dew satissfaction/ there before all her sisters she do submit herself/ let her be put to a more punishment/ And that because she would not be corrected with meekness that: that she trespasseth thurghe negligence. But children for such a fault must be bet.   

¶ The xlvi chapter treateth of those which in any manner of other things do offend  
IF any Mynchyn whiles she is in any labour in the kychyn in the cellar/ in the executing th'office of a servitor in the bakehouse/ in the garden/ or in any manner of occupation whiles she laboureth/ where so ever it be/ do aught a miss/ or break any thing/ lose any thing/ or else make any excess in any manner of place/ if she come not by and by before the abbess or the covent and of her own free will do satisfaction & show her trespass before it be known by some other/ let her be subdued to a greater amends/ and if the trespass be only to the hurt of her own soul and secret/ she shall show it only to some wholesome and aged ghostly father/ which can cure and make hole not only his own offences and sickness/ but others also and never disclose nor publish them.   

¶ The xlvii chapter treateth of thappoyntment of the hour of divine service  
IT appertaineth to the charge of th'abbess to show the hour of the service of all mighty god/ both by day and by night. Ether must she do it herself or else commit this charge to some diligent sister so that all things be ended inconvenient hours. They shall begin psalms or antems every of them except the abbess by order/ or to whom so ever the commandment be given. There may none presume to sing or read aught/ but she that may so well do and perform it/ that the hearers may be the better thereby/ which thing she must do with humility/ gravity/ and fere/ and by the abbess commandment or else not.   

¶ The xlviii chapter speaketh of daily hand labour.  
Idleness is an utter and extreme enemy of the soul/ and therefore certain times sisters must be occupied in labour of the hand/ and certain times in reading godly lectours or in good meditations And therefore we think both the said times in this wise to be well ordered/ that is to say that from Easter unto the Kalendas of October in the morning fro the first hour of the day unto almost the four of the day let them labour about such things as be necessary. And from the four hour of the day/ unto almost the sixth hour/ they must give themself to reading. ¶ Aftur the vi hour rising from the table/ they shall rest a wile in their beddis/ with all silence/ or else if she will give herself to reading/ let her so read softli by herself/ that she trouble none other. And the hour of none must be executed at the half hour before the viii hour of the day. And then again what so ever is best to be done/ let them labour in it unto evensong tyme. And if the necessity of the place or else poverty compelleth that they must be occupied themself/ about the gathering in of Corn/ they may not take it heavily nor be grieved there with/ for than they be very true mynchins/ when they live with the labour of their own hands/ as did our faders and the apostles/ notwithstanding all things shallbe be done in measure and with discretion/ because of them that be feeble and week in body or spirit. From the kalends of October unto shrovetide/ they shall give themself unto reading/ till the second hour of the day be full. And at the second hour of the day they shall execute the third hour. And then unto the ix hour of the day every of them shall labour about her business/ which is enjoined unto her. Than the first sign of the ix hour stricken/ every one of them shall depart from her work/ that they may be ready/ when the ii sign striketh. And after they have dined/ they shall give some to reading of lessons/ and some to reading of psalms. In the days of lent from the morning unto the third hour of the day/ full they must give themself to reading/ and from that time till the ten hour of the day full/ they must labour in such occupation as is committed unto them/ in the which days of lent/ every of them shall have by herself a book out of the library which book she shall read from the beginning to the ending by order. and the same books must be delivered unto them at shrovetide/ Before all things oon or two sisters of the eldest in the religion shallbe deputed which shall go about the monastery at all such times & seasons as there sisters be at there reading/ & oversee them less peradventure some sister be found slothful/ which giveth herself to idleness & telling of tales/ and is not minded towards reading. And so is not only unprofitable to herself/ but also she disturbeth and letteth other/ such one if she (as god forbid) be found/ let her be rebuked once and the second time if she do not so amend/ let her be submitted to correction regular/ in such wise as other by her may have cause to be effrayde. Nether oon sister shall accompany herself with another/ but in hours and times convenient. ¶ Upon the sunday they shall all give themself to reading/ except those which be deputed to divers offices. And if any of them be so negligent and slothful/ that she will not/ or else she cannot give herself to meditation or to reading/ let some manner of business be enjoined unto her/ to th'intent that she be not idle/ The sisters that be feeble/ or else be tender/ or have be delicately brought up/ to them such occupation or business shallbe committed/ that neither they be idle/ ne yet oppressed with over moche labour/ where through they should forsake the monastery/ which weakness & tenderness must be considered by th'abbess after her discretion.   

¶ The xlix chapter treateth of the observing of lent.  
THough at all times a mynchin in her living aught to keep the observance of lent/ yet in so much as that virtue of that continual observance is but in few persons/ therefore we counsel that they keep their life in the days of lent/ with all cleanness/ that is to say/ that they in those holy days/ cleanse and wash clean away/ all their negligences of other times passed. The which is then done acceptably/ as it ought to be/ when they keep their self from all manner of vices and give their diligence to prayer with weeping/ to reading/ to compunction of heart/ and to abstinence. Therefore in those days of lent/ let us increase some thing in ourself/ over & above the duty of our custumeable service/ which we were wont to do/ and pray at other times/ that is to say/ adding special and private prayers/ with more abstinence of meet and drink. And let every oon in those days of lent offer unto god of her own fire will/ with ghostly joy/ some thing above her customable service or duty/ and above the measure to her commanded/ that is to say/ let her withdraw from her body/ somewhat of meat & drink/ of sleep/ of speaking/ of skoffing/ & tryfelinge/ and with joy of a spiritual desire/ let her long for the feast of Easter. How be it that self thing that any of them doth above her customable duty/ she must show it to her abbess. And with her will & prayer it must be done/ For what so ever be done without the will and leave of her spiritual mother/ shallbe accounted presumption and vain glory/ and to no reward. Therefore all thing must be done with the will of the abbess.   

¶ The l chapter speaketh of sisters that labourth far from the quere.  
SVsters which be far fro the monastery or oratory in labour/ and may not come to the quere in a convenient hour/ if thabbassed do perceive it so to be of truth/ let them then there do their duty unto god/ where as they labour/ with goodly dread and fere/ kneeling upon their knees/ Also the hours of god's service accustomed and appointed/ may not be forget of them that be sent forth in journeys/ But as much as they may/ they must do their divine service and negligent/ not to pay the duty of their service in dew and convenient times.   

¶ The li chapter speaketh of sisters which goith forth/ but no far journey.  
SVsters that goeth forth in any manner of messayge/ & trust to return to the monastery the same day/ shall not presume ne take upon them to eat without the monastery/ all though they be desired of any person/ except peradventure they have a commandment of th'abbess/ And if they do other wise/ let them be excommunicate.   

¶ The lii chapter treateth of the quere of the monastery.  
THe oratory/ which is as much to say as the place of prayer must be in deed & in effect as it is called/ that is to say that nothing earthly may there be done/ laid/ or left/ that doth not apꝑteygne to the service of god. when the service of god is ended/ all the covent must go out with silence/ & do reverence unto god/ to th'intent that a sister/ which peradventure will bede sum peculiar or special prayers of her private devotion/ be not letted through the ungodly behaviour of another/ and if so be that another also would pray secretly by herself/ let her come in with all silence/ & pray not with a loud voice/ but with tears and full intention and entireness of heart. Therefore she that occupieth not herself about such business of prayers & meditations/ may not be suffered/ after the service of god is done/ to make any tarrying in the oratory/ as is abovesaid/ less that another suffer impediment by her.   

¶ The liii chapter treateth of hospitality and the manner of receiving of gests.  
THe liii chapter treateth only of hospitality/ & of the receiving & chartable entertaining of gests and pilgrims/ which for many inconvenients that might there upon ensue/ specially by much conversation with men cannot conveniently nor without great peril of souls be executed nor performed amongs mynchins/ after the form expressed in the same chapit/ Nevertheless to th'intent that they may know the devout & charitable manner of hospitality/ & the receiving of gests that monks be bounden to. And that no part of saint Benettꝭ rule be by us concealed or hid for them/ we have therefore translate the said chapter applying it to the monks only/ according to the original text as followeth/ without any mention making of minchins/ seeing that they cannot conveniently as a 'bove is said observe it.  
ALl gests and strangers coming to the monastery shallbe received in like manner as christ should be/ for he shall say I was a geste/ and ye received me/ And to all manner of people due reverence shall be showed/ how be it chiefly to men of our own faith or religion/ & peregrines/ Therefore as soon as it is showed that a geste is come/ the sovereign or such oon as hath the office of the hospitular must go against him with the show & a demonstration of all cheerful & chartable manner/ And first of all/ let them go into the oratory & pray together/ and then salute themself with the kiss of peace/ which kiss shall not be offered/ except they have first prayed together/ for eschewing of illusions that cometh of the devil/ In that same salutation all humility must be showed. ¶ when gests come & go/ christ which is received in them/ must be worshipped in them/ with submission of the head/ or else with prostration of all the body/ upon the earth. Gestis onis received must be brought unto prayer/ & afterward let the sovereign sit with them/ or else such a brother whom the sovereign will command. The law of all mighty god shallbe red before the same geste/ for ghostly edification/ & after that let the geste have all the cheer that may be. The sovereign shall break his fast for a strangers sake/ except it be so great a day of fast that it may not be broken/ that is to say a fast vowed/ or commanded by the church/ but the remanant of the brethren shall prosecute & continue the custom of fasting. Thabbot shall give water to the estrangers' hands. And as well the Abbot as all the hole covent shall wash the feet of the gests & estrangers/ which done they shall say this verse/ Suscepimus deus misericordiam tuam in medio templi tui/ that is to say. Lord god we have received thy mercy in the mids of thy temple. The receiving of poor people & peregrines must principally with all diligence be regarded/ for in them more than in other christ is received/ for as for rich men/ the fere & dread of them requireth of force/ honour & reverence to be do unto them. The kychin of th'abbot & of gests which is all oon/ shallbe dissevered fro the covent kitchen to th'intent that gests coming upon at uncertain hours/ which never faileth in a monastery/ shall not trouble the brethren of the covent. Into the which kychin ii brethren shall enter for a year/ which can & may well do that office. To whom after as need shall reqre: there shall be ministered solace & succurre of other/ so that they may do their service without grudge. And again when they have less to do in the kychin/ then let them go to such business as is commanded unto them/ & not only in this office of the kitchen but also in all other offices of the monastery this consideration must be had/ that when they need solace and help they must have it/ & again when they have nothing to do in their offices: they must obey their superior in that he will else command. And also a brother whose soul dreadeth god singularly/ must have a house assigned to him/ to receive gests into/ wherein shall be beds made sufficiently/ & the house of all mighty god/ that is to say the house assigned for hospitality must be wisely ordered by wise persons. But no Brother in no manner of wise shall accompany himself/ or hold communication wit a geste/ except he have licence/ or be commanded/ And if he meet and see any gests or strangers/ a salutation meekly (as is above said) given unto them & blessing desired/ be shall pass by/ saying that it is not leeful for him/ to speak with a geste or a stranger.   

¶ The liiii chapter showeth that a mynchin ought not to receive letters or tokens.  
IN no wise it shall be lawful to a minchin to receive letters/ token's/ or any other small gifts from father other or mother/ or from any person/ or else oon of them from another amongs themself/ neither to send any such things without the leave and also the commandment of th'abbess. And if any manner of thing be sent unto a mynchin from her father or mother/ she shall not take upon herself to receive it/ except it be showed to the abbess afore/ And if the abbess command that it be received/ it shall be in th'abbess power to whom she will command the said minchin/ after that she hath it so received to give or deliver it. And the sister to whom that thing was sent/ shall not be therewith miscontent/ less the devil have thereby occasion towards her/ and she that presume the otherwise than thus/ shall be submitted to regular discipline.   

¶ The lu chapter treateth of the raiment of the mynchins and the houses of office belonging to the same.  
Garments & clothing shallbe given unto the sisters/ after the quality of the place where they dwell/ or after the temperateness of the air/ For in cold regions is more need/ in hot regions less need/ And thus consideration resteth only in th'abbess. ¶ And as for the colour or cursnes of the cloth/ & of all other apparel ganerally/ the minshins shall not grudge nor complain/ but be content with such cloth as may be gotten in the province or country/ where they dwell and with that cloth that is coarsest/ and that may be bought best cheap. Thabbess shall see for the measure of their garments/ that they be not to short for the werers/ but meserable. They that take new garments/ shall deliver alway their old by and by/ to be put in the vestiarye for poor people. It is sufficient for a mynchin to have two grarmentes of every sort/ by cause of nights and for washing of the same/ And what so ever and above the said two garments that is superfluous and must be take away. Also shoes & what so ever other old thing there be/ they shall deliver them when they receive new/ as touching their Bedstuffe/ a mat/ a stamyn/ a coverlet/ and a bolster be sufficient. The which beds must be often times searched of th'abbess/ less the mynchins take or keep any thing/ that th'abbess is not privy unto/ And if ought be found with any of them/ that she hath not received of the abbess/ let her be submitted to the most grievous discipline. And to the intent that this vice of propriety may be plucked up by the rote/ all things necessary must be given by th'abbess to the minchins/ as well garments/ books/ and instruments for their craft and occupations/ so that all excuses of necessity may be taken away. yet the same abbess must always consider the sentence of th'acts of the apostles that distribution was made to every oon of them/ as necessity required. And therefore the abbess must consider the infirmytes of them that lacketh/ and not the evil will of them that be envious/ how be it in all her judgements/ let her well think/ That after her deeds she shall be again rewarded of almighty god. ¶ Other things there be in this chapter/ concerning the garments of monks/ which by cause they be not meet nor convenient/ for women we have in this our translation made no mention of them.   

¶ The lvi chapter treateth of the table of th'abbess.  
th'abbess must alway have at her table peregines and gests/ how be it as often as there is no gests/ th'abbess may call unto her whom she lust of her sisters/ but she shall ever take heed/ that one or too of the eldest in the religion/ be left with the sufters for their discipline.   

¶ The lvii chapter treath of the artificers of the monastery.  
IF there be any artificers in the monastery/ they shall do their occupation with all humility/ so that they have first the commandment or leave of the abbess/ And if any of them be proud for the cunning of the craft that she hath before another/ because she seemeth to do soom profit to the monastery above other/ such one must be withdrawn and sequestered from that craft/ & shall not go to it again/ except th'abbess command her after that she hath meeked & submitted herself/ If any things of the warbes of thartificers be to be sold: they that shall have the sale/ must see wisely/ and beware that there be no fraud/ neither in the worker/ nor in the seller/ nor no fraud do to the monastery. And let them all way remember Ananie and sapphire/ less peradventure they and all other/ which do any deceit in the goods of the monastery/ suffer like death in their souls/ as the foresaid Ananie and sapphire suffered in their bodies/ that is to say sudden death. In the prices of all such stuff/ the sin of courtouse must utterly be eschewed/ and therefore let it be sold somewhat better cheap/ than it should have be of secular persons/ to th'intent that god may be glorified in all things.   

¶ The lviii chapter treateth of the manner & form of the receiving of sisters into the monastery.  
When any person cometh newly to conversion towards religigion/ her entering shall not be lightly granted to her but as the apostle saith/ take ye a good proof/ whether her inward intent and desire/ come of god or not. And therefore if such oon coming/ do persever in her desire/ & be perceived to suffer patiently injuries said and done unto her/ and to be contented with the difficulty that is made for her entering by the space of four or .v. days/ and that she stand steadfast in her petition/ let her be admitted to enter/ and than let her be in the gesten chamber a few days/ and afterward let her be in the chamber of the novices/ where she shall continue in meditation/ and there eat and drink. And such an aged sister shallbe deputed unto her which is an apt person to win souls/ which shall tenderly and diligently take heed upon her/ and apply herself to understand/ if she seek god verily without feigning/ & weather she be diligently gyvin to the service of all mighty god/ to obedience/ & to abide & suffer rebukes. Hard things & sharp things must be declared unto her/ by the which men go unto god/ & if she promise to continue in her steadfastness/ then after tow monethꝭ be passed/ let this rule be red unto her by order/ and these words say unto her. Behold and look/ This is the law under the which thou wilt continue and do service/ If so be thou mayst keep it: enter/ If thou mayst not/ go thy way wiles thou art free. And if she continue still/ Then let her be brought into the foresaid chamber of Novices/ And again let her be proved in all patience. And aftur the space of vi months let the Rule be red unto her again/ That she may well know whereto she entereth. And if she stand yet in her purpose by the space of other four months/ then after the same four months/ let this same rule be red unto her again/ And if that she taking with herself a deliberation/ will promise/ that she will keep all manner of things in the rule/ and observe all things commanded of her superior/ then let her be received into the covent/ knowing for certain/ that it is ordained by the law of the rule/ that it may not be leeful for her fro that day forth ward/ to go out of the monastery/ nor to cast the yoke of the rule from her neck/ nor pluck her neck out of the yoke of the Rule/ which with so long advisement she might before have refused/ when she shall be received/ she must in the quere/ in the presence of all the covent/ make a promiss of her stabilite/ and of the conversation of her manners/ and obedience/ before god and his saints after the said rule/ to th'intent that at any season when she do otherwise/ she may well know herself to be dampened of almighty god/ whom she mocketh/ & scorneth/ of the which her promise she must make a writing to the name of the saint/ whose relequys there restith/ and to the name of th'abbess there being present/ The which writing she shall write with her own hand/ or else if she be not learned thereto/ some other at her desire shall write it/ and she shall sign it/ and with her hand lay it upon the altar/ and therewith begin this verse Suscipe me dne secundum eloquium tuum et vivam: et ne confundas me ab expectatione mea/ that is to say. Good lord receive me after thine own word/ and grant me to live in thee/ and put me not aback from that that I look for & trust unto/ which verse all the covent must repeat thries/ adding to it Gloria patri. Then she must prostrate herself to the feet of every mynchyn/ and desire them to pray for her/ And from that day forth she must be accounted as oon of the covent. Goods if she have any/ either let her before her profession distribute them to power people/ or else let her by solemn and open grant/ give them to the monastery/ reserving nothing to herself thereof at all/ for from that day forth/ she must well know/ that she shall have no power of so moche/ as of her own body/ Therefore anon in the quere: let her be put out of her own apperell/ with the which she is clothed/ and do on the clothes of the monastery. But the garments which she is put out of/ must be kept in the vestiarye/ that if in any time/ through the enticing of the devil/ she consent to go out of the monastery (as god forbid she should) then doing of the clothes of the monastery/ let her be cast out in her old array/ how be it that writing which th'abbess received upon the altar: she shall not receive again/ but it must be kept still in the monastery.   

¶ The lix Chapter treateth of the children of noble men and pour men.  
IF it forfune any noble man to offer his daughter unto god in the monastery/ if that child be within lawful age. Her father and mother shall make the writing which we have declared before. And with their oblation they shall wrap the said writing/ and the hand of the child in the altar cloth/ and in that manner of wise must they offer their child. And as for their goods/ they shall promise in the same writing with an oath/ that neither by themself nor by any other person/ nor by no manner of way/ nor at any time/ they shall any thing give to their said child/ nor give occasion that she shall any thing have. Or truly if they will not do thus/ but they will in any wise somewhat give unto the monastery in alms for their own soul health/ let them make a grant thereof unto the monastery/ reserving to themself (if they so will) the use and profit thereof during their lives. And so every way must be stopped that no suspection of propriety remain to the child/ by the which she deceived (as god forbid) might perish/ which thing we have learned by experience. And in like manner shall poor men do for offering of their children. But they that have nothing at all/ let them make their writing without grant of any thing. And let them offer their daughter with their oblation before witness.   

¶ The lx chapter treateth of secular priests that desire to enter into religion in any monastery.  
ALbeit that this lx chapter nor no part thereof may touch or concern the congregation of Mynchins/ yet for the cause above rehearsed in the other chapters of this rule not touching them/ and specially for the instruction of some monks meynly lettered/ we have translated the said lx chapter in form following. ¶ If any priest desire to be received & take into the monastery/ it shall not be lightly at the first desire granted to him. How be it if he continually ꝑsiste in this his desire & supplication/ let him know & be well assured/ to be bound to observe all the strayctnes of the rule/ and that no manner of thing shallbe to him thereof released/ according to the scripture. Friend or brother wherefore came thou? Nevertheless: he may be licensed to stand in order aftur the abbot/ and to give benediction/ & to sing mass/ if so be that th'abbot so command. And else being not commanded/ let him in no wise presume any thing above another brother. But let him ever remember that he is subject and bound to regular observance/ and by the reason of his order/ let him the rather give all other example of all meekness & humility/ and if he be the cause of any good ordinance or order of any other good thing in the monastery/ let him ever regard that place and degree that he entered into/ when he came first into the monastery/ and not that place nor degree which for the reverence of priesthood to him was granted. And also if any clerk not pressed of like desire/ covet to be accept & associate into the monastery/ let him be set in ameyne place/ so that first he promise th'observation of the rule and his stabilite in the same.   

¶ The lxi chapter treateth of mynchyns Strangers.  
IF a mynchin stranger come from fer country/ if she will abide in the monastery as a geste/ and be content with the custom of the place as she findeth/ & with her excess or superfluite trouble not the monastery/ but utterly be content what so ever she find/ let her then be received for as long time as she desireth/ If she with reason/ charity & meekness rebuke/ or find in any default in any thing that is a miss in the monastery/ th'abbess must handle & treat the matter wisely/ For peradventure all mighty god hath sent the same person thither to that intent. And if afterward the said mynchin will stablish herself there/ her will shall not be refused/ especially for as much as in the time that she hath been there as a geste/ her life might well have be known/ and if she be found wasteful or vicious in the time that she is there as a geste/ then not alonely she must not be associate to the body of the monastery/ but also it must be honestly said unto her that she depart/ less thorough her wretchedness other be made the wrose/ And if she be not such oon as is worthy to be put out/ then not oonlye if she desire it/ she shall be received and associate to the covent/ but also she shallbe desired to bide and continue there/ to th'intent that by her virtues/ other may take example/ or by her good example other may the better be instructed. And in as much as in every place/ we do service to one lord & to one king it is leeful for th'abbess to set her somewhat in a higher place/ if she perceive that she be a person worthy thereto. The abbess must beware always that she take not at any time a mynchin to continue in her monastery which is of an other known monastery/ with the consent of th'abbess of the same/ or else her letters of commendacon/ For it is written that that thou wilt not have done to thyself/ do not thou to another.   

¶ The lxii chapter treateth of monks promoted to priesthood after their profession in the monastery.  
IF any abbot have need of a pressed or deacon let them cheese one of his own monks/ which maybe worthy to take upon him and use that order/ the which brother after that he be ordered/ let him beware of all elation and pride/ & let him not presume to do no thing/ but such as shallbe commanded by th'abbot being well assured that for the dignity of his order/ he is the more bound unto regular life and conversation. And also let him take heed/ that by the occasion of his priesthood/ he forget not the obbedience and discipline of the rule/ but rather more and more increase and profit in virtues and good living towards god. But let him all way (except when he ministereth in the altar) regard & remember that place & room that he was in/ when he entered the monastery/ and if peradventure the abbot and the covent/ by one assent for his great virtues and the merits of his life/ will promote and exalt him above his seniors/ yet let him know and consider that he is never the less bound to keep & observe the rule & precepts ordained & assigned by the Deans or suffraygnes/ and if he will otherwise presume then let him be jugged/ esteemed/ & reputed/ not a pressed/ but a rebel/ And if he after sondray monitions will not reform himself/ than let the bishop of the diocese have knowledge thereof/ And if he will not amend by the bishop/ then his offences being manifest and open/ let him be eject and expelled out of the monastery/ specially if his contumacy & rebellion be such that he will not obey ne be subject to the rule. ¶ This the lxii chapter in like wise toucheth not in any thing the congregation of mynchins/ yet for like cause as we did the other chapters above rehearsed/ we have translate & insert it among the rules of the same mynchins.   

¶ The lxiii chapter speaketh of the order of the covent.  
MInchins shall keep and continue their order and degree in the monastery/ as the time of their conversion and the deserving and merits of their living/ doth require/ & as the abbess will deserve & order/ albeit as th'abbess must be so discrete and circumspect/ that she in that behalf trouble not to the flock committed unto her. Nor She may not/ as she had an absolute power & fire will over her susteres/ order or dispose any thing wrongfully. But she must remember always that of all her judgements and deeds/ she must give accomptis to all mighty god. Therefore according to the order that th'abbess doth/ or else to that/ that the sisters have themself by order of their conversion & profession so they shall come to the pax/ & to receive their maker/ to begin a psalm/ & to stand in the quere/ And ever in all places in order keeping/ there shall no regard had to age of years/ nor age of years shallbe prejudicial to the younger being elder in conversion or profession/ For Samuel and Damuell being but children in age/ gave judgement upon them that were their seniors. Therefore except only them the which of a great advisement th'abbess hath preferred/ or else degraded and put back for certain causes/ all other as they come into the religion/ so shall they be in order as thus. She that cometh into the monastery at ii of the clock of the day/ must know that she is junior to her that came at on of the clock/ what so ever age or dignity she be of. And the young mynchins in all things must be kept in discipline and fere of all their sisters. The younger must do reverence to the elder & the elder must love the younger/ In their calling or speaking one to an other/ It is not leeful for any/ to name another by her proper name/ but the elders call their juniors sisters/ the juniors shall call the elders Dompnas'/ which is to say dames a name of reverence & suffragently/ Thabbess standeth in Christ's stead and shall be called Madam & abbess/ & this name she hath not of her own presumption and usurpation/ but for the honour & love of christ/ She must remember & consider/ & so behave herself/ that she be worthy such honour/ wheresoever sisters meet/ the younger shall ask blessing of the elder/ If the elder pass by the younger/ the younger shall arise/ & give her place to sit. The younger shall not pnsume to sit down except her elder command her/ to th'intent that it may be accomplished and fulfilled amongs them/ that is written by th'apostle/ every one preventing an other in doing reverence. young children & damaselles in the quere and at the table must take and keep their places/ under fere and dread/ And without the quere & fro the table & else where they must be kept under tutell and governance of their seniors thereto assigned/ unto the time that they come to the age of understanding/ and discretion.   

¶ The lxiiii chapter treateth of the election of th'abbess.  
IN the ordinance & making of th'abbess this consideration must alway be had/ that is to say/ that she be made Abbess/ whom all the hole covent in the fere of god/ or a part of them/ though it be but small/ being of better counsel & zeal then the more part is/ will chose. She that shall be abbess must be chosen for the desert & merits of her life/ her doctrine and wisdom/ yea & though she be to west in degree of all the covent. And if all the covent be given to vices of one assent (as god forbid) chose a person which they think will consent & conform her to their vices/ & so to to be of like mind in live unto them/ if those vices in any wise come to the knowledge of the bishop/ to whose dioceses that place belongeth/ or else be evident to abbasses or other of their neighbours/ christian men they shall prohibit & let the consent of such evil religiose persons to take any effect. and they shall set & ordain one/ that is worthy to have the dispensotion & administration of the house of god/ knowing well that for the sitting a part of an unable person/ & providing an able/ person/ they shall receive a good reward if they do it of pure mind/ & for the love of god/ As contrariwise/ it is great sin if they be negligent/ & see not thereto. ¶ But it is to be remembered that this manner of election was made by saint benet/ before the ordinance of the se apostolyq which now be to be observed & prefered to his institution of saint benet. ¶ th'abbess ones ordained/ must always remember what charge she hath take upon her/ & to whom she must give accounts of her villication & dispensation. She must also well know that it is her duty/ more to do good & profit/ than to have pre-eminence. Therefore she must be well learned in the laws of god & her religion/ & that she understand & be that person that can she we & teach the laws/ rules/ & constitutions of the religion with such histores of holy scripture & saints lives as be most expedient for the congregation. She must be chaste/ sober/ merciful/ & meek/ and ever in all her works/ let her extol a exalt mercy & equity above justice & severity/ to th'intent that she may purchase that same herself. ¶ Let her hate vice/ & love her sisters/ and in her correction she must deal wisely that it exceed not/ less whiles she coveteth oversore/ to rub a way the rust/ the vessel break/ She must all way consider her own fragilite/ & remember/ that a read all though it be somewhat bruised. yet it is not to be utterly broken & destroyed. But by these sayings/ we do not mean nor intend that she suffer vices to grow/ but wisely & with charity she shall cut them a way as she seethe to every of her sisters to be expedient/ as we have a foresaid/ and she must covet & effectually labour more to be loved of her sisters than to be dread. She shall not be full of hastiness/ trowbelowse/ ne of sour mode/ or displaysant countenance/ she shall not be importune or intolerable nor obstinate nor self willed/ she shall not be entangled with jealousy/ nor be to moche suspiciose/ for such a person is never in quietness/ nor never taketh rest. In her commandments she must be wise/ provident/ & circumspect. And all such labour or occupation/ as she shall enjoin to any of her sisters/ be it that it concern the service of god/ or the business of the world/ she must have good discretion & moderation/ calling to her mind/ the discretion of holy jacob saying. If I cause my flock to overlabour themself/ they all shall die in oon day. Therefore taking these witnesses/ & other more examples of discretion/ mother of virtues/ she shall so moderate all things/ that strong persons shall desire to do the said labours and occupations/ & week persons shall not refuse them. And specially she must regard/ that in all points she observe this present rule/ to th'intent that for her good adnunstration/ she may here of almighty god/ that the good servant hard/ which distributed the corn to his fellows in time/ I tell you troth (saith the gospel) God shall for his dispensation in few things/ commit unto him the oversight of all his goods.   

¶ The .lxv. chapter she with of the proveste or priores of the monastery.  
OFten times truly it happeneth/ that through the making of a provest or a prioress/ grievous slanders & occasioons of inconuenientes be raised in monasteries/ for whiles there be some inflate with the cursed spirit of pride/ supposing themself to be second abbasses/ taking upon them cruel ladyship/ they nourish slanders/ and make dissensions and debates in the covent/ and principally in those places/ where the prioress is made of the same bishop/ or of the same prelate which made th'abbess/ which thing how far out of reason it is/ a man may soon perceive/ for even from the beginning of her making and ordering/ & occasion is given unto her to be proud/ whiles her own mind doth make suggestion unto her/ that she is clean delivered/ from the power of her Abbess/ by cause she was made prioress of him/ that th'abbess was made of. Thereof be raised Inuies/ wraths/ strives/ backbytingꝭ/ hatredꝭ/ dissensions/ making & marring/ discords & discorders/ And whiles th'abbess & the prioress be of contrary myndis/ it followeth necessarily/ that whiles this dissension hangeth there two sowlles must be in joperdy/ And also they that be under than/ whiles they flatter the parties/ do run unto utter predicion & damnation/ Of the which iuꝑdie the mischief princypally toucheth them/ which were the causers/ aiders/ & procurators or assistencz/ of the making of the said prioress. And therefore we see before our jen that it is expedient for the consernation of pease & charity within the monastery/ that the ordinance of all th'officers of the monastery/ hang in the will & disposition of the abbess/ And if it may be let all the profit/ utile/ charges/ & administrations of the monastery/ be ordered as we have abovesaid/ by the deans such as the abbess will assign/ & not by a prioress. For whilꝭ the charge is committed to diverse persons/ oon person shall not fall into pride. And if the place reqer to have a prioress/ or else the covent desire it reasonably/ with humility/ & if th'abbess judge it to be expedient/ then whom so ever she doth cheese with the counsel of her sisters dreading god/ she may make her prioress. The which prioress shall do all such things with reverence/ as be committed & commanded unto her by her abbess/ And nothing do contrary to the will & ordinance of th'abbess. For the more that she is prefered above other/ the more busy & diligently she must observe the precepts of the rule. which prioress if she be espied vicious or deceived with the spirit of pride/ or else be proved a breaker or a despiser of this holy rule/ let her be warned with words unto the four time. If she do not then amend/ let her then be corrected as regular discipline will require. And if thereby she do not amend/ let her then be put out/ & eject of the office of the prioress/ & another which is worthy her room/ be surrogate and succeed. And if afturwarde among the covent she be not quiet and obedient/ let her be expelled the monastery yet never the less to exclude the flame of envy/ & evil will. out of th'abbess mind and soul/ let her in this process a yenste the prioress think that she must give an accounts to god of all her judgements.   

¶ The lvi chapter treateth of the porters of the monastery.  
AT the gate or the monastery there shall be set a wise old sister/ which can receive & give an answer/ And she must be of such gravity/ that of likelihood/ she shall be no wanderer/ which porter must have a lodge nigh the gate/ that comers may find one all way present/ of whom they shall be answered/ And as soon as any one knokketh/ or else a poor body calleth/ she shall say deo gracias/ or else some other good word/ And with all meekness & fere of god she shall give an answer by and by/ with fervent charity/ which porter if she need help or comfort/ shall have with her a young sister. The monastery (if it may be) must be so builded/ that all necessaries/ that is to say/ water/ a mill/ a gardyne/ a bakehowse/ & other diverse occupations may be exercised within the monastery/ that the mynchins have no need to wander out of the monastery/ for wandering out of there manastery in no wise is expedient for their souls/ we will that this rule be often times red among the covent/ less any sister will excuse herself by ignorance.   

¶ The lxvii chapter treateth of brethren sent forth in journey.  
Monks that must be sent out of the monastery for any business/ must commend themself to the prayer of all their brethren/ or else of th'abbot/ And alway at the last orison of the service of all mighty god/ there shall be had a remembrance for them that be absent. And brethren returning home from their journey/ that same day that that they come home in/ at every hour of the day when the service of god is said/ shall prostrate their self upon the payment of the quere/ And there shall desire the prayers of all their brethren for their excesses/ done in their absences/ less by chance they have offended by the way/ other in seeing or hearing of any evil things/ or idle speech. Nether any of them shall presume to tell any manner of thing that they saw or hard without the monastery/ for of that cometh much destruction/ And if any presume to do it/ let him be punished by regular discipline/ In like wise also shall he be punished/ that pnsumeth either to go out of the cloister of the monastery/ either to go any whither/ or else do any manner of thing/ be it never so little wothout the commandment of the abbot. ¶ All be it that the matter of this chapter cannot touch any minchins/ by cause they ought not for any cause/ be it never so great to be sent out of the monastery/ yet be cause we will conceal no thing of the rule from them/ we have therefore translate this chapter in manner and form following.   

¶ The lviii chapter treateth what is to be done if impossible things be enjoined to a sister.  
IF fortune/ that to any sister any grievous or impossible things be committed to be done/ she must yet accept the commandment with all meekness & obedience/ & if she see that the weight of that charge/ far pass the measure of her power/ let her show the causes why she may not do it to her sovereign soberly/ patiently/ & in time/ not with a proud stomach with standing/ or again saying it. And if aftur she hath thus showed her cause to her sovereign/ it be thought to the same that the said injunction or commandment/ aught yet to be executed and done/ then let that sister well know/ that it is expedient for her to do it/ & trusting to the help of god/ lat her charitably obey.   

¶ The lxix chapter commandeth that oon presume not in the monastery to defend another.  
Chiefly mynchins must be ware/ that oon of them presume not/ for any manner of occasion/ or in any manner or wise/ to defend another in her offence in the monastery/ yea all though/ they be never so nigh in kindred/ This thing in no manner of wise may be presumed of minchins. For of it commonly springeth most grievous occasions of slanders and debates and other inconuenintes. And if any oon do offend in this/ let her be more sharply punished.   

¶ The lxx chapter commandeth that none presume to beat another.  
ALl occasion of presumption/ must be a voided in the monastery/ wherefore we make and ordeygne (saith saint Benet) that it be not leeful to any sister to exconicate or beat any of her sisters/ her only except/ to whom power is committed of th'abbess so for to do/ They that doth amiss must be rebuked openly/ before all their sisters/ to th'intent that other may be afraid thereby. ¶ Too children unto the time they be xu years of age/ diligence of discipline/ tutell/ and sure keeping/ must begive of all their sisters/ & that with all measure and reason. For she that either presumeth to punish/ or strike any sister of a gritter age them xu with out the commandment of th'abbess/ or else is over sharp or hasty with the children without discretion/ She must be puneshed by regular discipline/ for it is written. That/ that thou wilt not have done to thyself/ do thou to none other.   

¶ The lxxi chapter showeth that sisters be obedient each to other.  
THe virtue of obedience/ is not only to be showed & exhibit unto th'abbess of all the mynchins/ But also all the sustrꝭ/ must show obedience/ each to other/ knowing that by this way of obedience/ they shall go to god/ Therefore the commandments of th'abbess or prioress/ ever prefered and set afore/ to the which we will no private commandment be preferred after them/ every junior shall obey her Senior/ with all charity and diligence. And if any be found contentious/ let her be rebuked. ¶ If any sister for any cause/ be it never so little/ be rebuked in any manner of wise of the abbess/ or if any that is superior unto her/ or else if she understand the mind of any of her superiors some what angrey or moved against her/ all though it be but little/ by & by without any tarrying/ so long shall she prostrate upon the ground/ before the feet of the same superior/ doing satisfaction/ unto the time that the same anger or moving be heeled with a benediction/ which thing if any oon refuse to do/ let her have bodily punishment/ or else if she be stubborn/ let her be expelled the monastery.   

¶ The lxxii chapter treateth of good zeal which mynchins ought to have.  
AS there is an zeal of bitterness/ the which dissevereth man from god/ and leadeth unto hell/ right so there is a good zeal/ which dissevereth man from vices/ and leadeth man unto god/ and to everlasting life. Therefore this zeal must mynchins exercise with most fervent love/ that is to say/ that each prevent other in doing reverence. They must suffer most patiently the infirmities of their sisters/ be the infirmities of body or of conditions/ They must show obedience/ as every of them would be the first to do obedience and in manner strive amongs themself/ who shallbe most obedient. None of them shall pursue the thing that she judgeth profitable for herself/ But rather that/ that she judgeth to be profitable to another. They that thall show charity as sisters ought/ with pure and unfeigned love. They must dread god. They must love their abbess/ in pure and meek charity. They shall prefer nothing unto christ. who bring us together to everlasting life. Amen.   

¶ The last chapter showeth all observation of justice is conteigned in this rule.  
WE have written & declared this rule (saith saint Benet) to th'intent/ that observing the same in monasteres/ we may show ourself/ to have somewhat/ either of the honesty of good manners/ or else at the least▪ soom beginning of good conversation. But furthermore they that effectually/ and speedily pursue to have the very perfection of good living/ to them be necessary the doctrines of holy father's/ the keeping of the which doctrines/ bringeth a man to the highest degree of perfection/ For what book/ or what sentence of the authority of almighty god/ of the old or of the new testament/ is not the most straight rule & directive of the life of man/ Or what book of holy catholic faders doth not declare the straight way/ & even curl/ whereby we may come to our maker. Also the collations and sermons of faders/ and their lives and ordinances/ yea and also the rule of our holy father saint basil: what other thing be they? But for the well lyvyuge and obedient monks and minchins/ examples and instruments of virtues? But to us that be slothful/ evil livers/ and negligent persons/ they be shame and confusion. ¶ Therefore (saith saint Benet) what so ever thou art/ that makest speed/ toward the heavenly contray/ perform thou by the help of christ this small rule written by us/ forth beginning of good live/ and religiose conversation/ And then in conclusion/ through the protection of all mighty god/ thou mayst attain to far higher steps of doctrine/ & virtues/ whereof we have made mention before.  
Finis.    

¶ Imprinted (by the commandment of the reverend father in god/ Richard bishop of winchester) by me richard Pynson printer unto the Kings noble grace.